Երեմիա / Jeremiah - 20 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Угроза судом Божиим Пасхору, оскорбившему пророка. 7–18. Жалоба пророка на тяжесть своего положения и утешение, какое подает ему Бог
1-6: Пасхор, надзиратель в храме, услышав предсказание Иеремии, ударил его и запер в колодки на целые сутки. За это Иеремия предсказал ему лично отведение в плен вавилонский и смерть в плену, повторив при этом пророчество об отведении в плен и всего иудейского народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Such plain dealing as Jeremiah used in the foregoing chapter, one might easily foresee, if it did not convince and humble men, would provoke and exasperate them; and so it did; for here we find, I. Jeremiah persecuted by Pashur for preaching that sermon, ver. 1, 2. II. Pashur threatened for so doing, and the word which Jeremiah had preached confirmed, ver. 3-6. III. Jeremiah complaining to God concerning it, and the other instances of hard measure that he had since he began to be a prophet, and the grievous temptations he had struggled with (ver. 7-10), encouraging himself in God, lodging his appeal with him, not doubting but that he shall yet praise him, by which it appears that he had much grace (ver. 11-13) and yet peevishly cursing the day of his birth (ver. 14-18), by which it appears that he had sad remainders of corruption in him too, and was a man subject to like passions as we are.
Adam Clarke: Commentary on the Bible - 1831
Jeremiah, on account of his prophesying evil concerning Judah and Jerusalem, is beaten and imprisoned by Pashur, chief governor of the temple, Jer 20:1, Jer 20:2. On the following day the prophet is released, who denounces the awful judgments of God which should fall upon the governor and all his house, as well as upon the whole land of Judah, in the approaching Babylonish captivity, Jer 20:3-6. Jeremiah then bitterly complains of the reproaches continually heaped upon him by his enemies; and, in his haste, resolves to speak no more in the name of Jehovah; but the word of the Lord is in his heart as a burning flame, so that he is not able to forbear, Jer 20:7-10. The prophet professes his trust in God, whom he praises for his late deliverance, Jer 20:11-13. The remaining verses, which appear to be out of their place, contain Jeremiah's regret that he was ever born to a life of so much sorrow and trouble, Jer 20:14-18. This complaint resembles that of Job; only it is milder and more dolorous. This excites our pity, that our horror. Both are highly poetical, and embellished with every circumstance that can heighten the coloring. But such circumstances are not always to be too literally understood or explained. We must often make allowances for the strong figures of eastern poetry.
Albert Barnes: Notes on the Bible - 1834
20:0: The breaking of the bottle jer 20 had been done so solemnly before witnesses of such high position, and its meaning had been so unmistakeably proclaimed in the temple, that those in authority could endure such proceedings no longer. Roused therefore to anger by the sight of the listening crowds, Pashur, the deputy high priest, caused Jeremiah to be arrested, inflicted upon him the legal 40 stripes except one, and made him pass a night in the stocks, exposed to the jeers of the scoffers, at the most public gate of the temple. Apparently, it was Jeremiah's last public prophecy in Jehoiakim's reign, and was the cause why in the fourth year of that king it was no longer safe for him to go to the house of Yahweh Jer 36:5. It is probable also that Jehoiakim's scroll ended with the prophecy of the potter's vessel, and the account of the contumelies to which the prophet had in consequence been exposed. One prophecy, however, at least in our present book, is of a later date, that of the linen girdle jer 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jer 20:1, Pashur, smiting Jeremiah, receives a new name, and a fearful doom; Jer 20:7, Jeremiah complains of contempt; Jer 20:10, of treachery; Jer 20:14, and of his birth.
Carl Friedrich Keil and Franz Delitzsch

Jer 20:1-3
When the chief overseer of the temple, Pashur, heard this prophecy, he had the prophet beaten, and put him over-night in the stocks at the upper gate of Benjamin in the temple. Pashur is by the appellation: son of Immer, distinguished from other priests of this name, e.g., Pashur, son of Malchijah, 1Chron 9:12. It cannot be determined whether Immer is here the name of the 16th class of priests (1Chron 24:14) or of one of the greater priestly clans (Ezra 2:37; Neh 7:40). Pashur held the office of פּקיד נגיד, chief overseer in the house of God. נגיד is an official name attached to פּקיד to explain it. In the latter word lies the idea of overseeing, while the former denotes the official standing or rank of the overseer. The position of נגיד was a high one, as may be seen from the fact that the priest Zephaniah, who, according to Jer 29:26, held this post, is quoted in Jer 52:24 (4Kings 25:18) as next to the high priest. The compound expression without article implies that there were several נגידים of the temple. In 2Chron 35:8 there are three mentioned under Josiah; which is not contradicted by 2Chron 31:13; 1Chron 9:11; Neh 11:11, where particular persons are called 'נגיד. As chief overseer of the temple, Pashur conceived it to be his duty to take summary magisterial steps against Jeremiah, for his public appearance in the temple. To put this procedure of the priest and temple-warden in its proper light, Jeremiah is designated by the name of his office, הנּביא.
(Note: As this official designation of Jeremiah is not found in Jer 1-19, but occurs frequently in the succeeding chapters, recent critics have taken it to be an idle addition of the editor of the later prophecies, and have laid stress on the fact as a proof of the later composition, or at least later editing, of these pieces; cf. Graf, S. xxxix. Ng., etc. This assumption is totally erroneous. The designation of Jeremiah as הנּביא occurs only where the mention of the man's official character was of importance. It is used partly in contradistinction to the false prophets, Jer 28:5-6, Jer 28:10-12, Jer 28:15, to the elders, priests, and false prophets, Jer 29:1, Jer 29:29; Jer 37:3, Jer 37:6,Jer 37:13; Jer 42:2, Jer 42:4, to the king, Jer 32:2; Jer 34:6; Jer 37:2, and partly to distinguish from persons of other conditions in life, Jer 43:6; Jer 45:1; Jer 51:59. We never find the title in the headings of the prophecies save in Jer 25:2, with reference to the fact that here, Jer 20:4, he upbraids the people for not regarding the sayings of all the prophets of the Lord; and in the oracles against foreign peoples, Jer 46:1, Jer 46:13; Jer 47:1; Jer 49:34, and Jer 50:1, where the name of his calling gave him credentials for these prophecies. - There is no further use of the name in the entire book.)
In virtue of the summary authority which belonged to him (cf. Jer 29:26), Pashur smote the prophet, i.e., caused him to be beaten with stripes, perhaps according to the precept Deut 25:3, cf. 2Cor 11:24, and then threw him into prison till the following day, and put him in the stocks. מהפּכת, twisting, was an instrument of torture by which the body was forced into a distorted, unnatural posture; the culprit's hands and feet were presumably bound, so as to keep the position so; see on 2Chron 16:10, cf. with Acts 16:24. The upper gate of Benjamin in the house of Jahveh is the northern gate at the upper, i.e., inner court of the temple, the same with the upper gate or the gate of the inner court, looking northwards, Ezek 9:2 and Ezek 8:3. By the designation "which is in the house," etc., it is distinguished from the city gate of like name, Jer 37:13; Jer 38:7. - When on the next day Pashur released the prophet from imprisonment, the latter made known to him the divine punishment for his misdeed: "Not Pashur will Jahveh call thy name, but Magor-Missabib" (i.e., Fear round about). The name is expressive of the thing. And so: Jahveh will call the name, is, in other words, He will make the person to be that which the name expresses; in this case, make Pashur to be an object of fear round about. Under the presumption that the name Magor-Missabib conveyed a meaning the most directly opposed to that of Pashur, comm. have in various ways attempted to interpret פּשׁחוּר. It is supposed to be composed of פּוּשׁ, Chald. augeri, and חוּר, nobilitas, with the force: abundantia claritatis (Rashi); or after Arab. fs̀, gloriatus est de nobilitate (Simonis); or from Arab. hsh, amplus fuit locus, and the Chald. סחור, circumcirca: de securitate circumcirca; or finally, by Ew., from פּשׁ from פּוּשׁ, spring, leap, rejoice (Mal 3:18), and חור = חול, joy round about. All these interpretations are arbitrary. פּוּשׁ sig. leap and gallop about, Mal 3:18 and Hab 1:8, and in Niph. Nahum 3:18, to be scattered (see on Hab 1:8); and x#ap@f sig. in Lam 3:11 to tear. But the syllable chowr חור can by no means have the sig. of מסּביב claimed for it. Nor are there, indeed, sufficient grounds for assuming that Jeremiah turned the original name upside down in an etymological or philological reference. The new name given by Jeremiah to Pashur is meant to intimate the man's destiny. On "Fear round about," see on Jer 6:25. What the words of the new name signify is explained in Jer 20:4-6.
John Gill
INTRODUCTION TO JEREMIAH 20
This chapter gives an account of the usage that Jeremiah met with from many for his prophecies, and the effect it had upon him. He was smitten and put in the stocks by Pashur the priest, who released him the next day, Jer 20:1; upon which he prophesies again of the delivery of the city of Jerusalem, with all its riches, and of the whole land, to the Chaldeans; and particularly that Pashur should be a terror to himself and all his friends; and that both he and they should be carried captive into Babylon, and die, and be buried there, Jer 20:4; and then he complains of his being mocked at by the people for the word of the Lord; which he therefore determined to make no more mention of, but was obliged to it; and of the defamations of him, and snares that were laid for him, Jer 20:7; under which he is supported with the consideration of the Lord's being with him, and that his enemies should not prevail, but be confounded; and appeals to him, and calls for vengeance from him on them; and, in the view of deliverance, not only praises the Lord himself, but calls upon others to join with him in it, Jer 20:11; and yet, after all, the chapter is concluded with his cursing the day of his birth, and the man that brought his father the news of it, Jer 20:14.
20:120:1: Եւ լուաւ Պասքովր որդի Եմմերայ քահանայ, եւ ինքն էր հրամանատար եւ իշխան տանն Տեառն, յԵրեմիայէ՛ ՚ի մարգարէանալն զբանս զայսոսիկ[11254]։ [11254] Ոմանք. Եւ իշխան ՚ի տանն Տեառն։
1 Եմմերի որդին՝ Պասքոր քահանան, որ Տիրոջ Տան հրամանատարն էր եւ իշխանը, լսեց այդ խօսքերը Երեմիայից, երբ սա մարգարէանում էր:
20 Տէրոջը տանը գլխաւոր վերակացուն՝ Եմմերին որդին Փասուրը՝ լսեց այն խօսքերը, որոնք Երեմիա կը մարգարէանար։
Եւ լուաւ Պասքովր որդի Եմմերայ քահանայ, եւ ինքն էր հրամանատար եւ իշխան տանն Տեառն, յԵրեմիայէ ի մարգարէանալն զբանս զայսոսիկ:

20:1: Եւ լուաւ Պասքովր որդի Եմմերայ քահանայ, եւ ինքն էր հրամանատար եւ իշխան տանն Տեառն, յԵրեմիայէ՛ ՚ի մարգարէանալն զբանս զայսոսիկ[11254]։
[11254] Ոմանք. Եւ իշխան ՚ի տանն Տեառն։
1 Եմմերի որդին՝ Պասքոր քահանան, որ Տիրոջ Տան հրամանատարն էր եւ իշխանը, լսեց այդ խօսքերը Երեմիայից, երբ սա մարգարէանում էր:
20 Տէրոջը տանը գլխաւոր վերակացուն՝ Եմմերին որդին Փասուրը՝ լսեց այն խօսքերը, որոնք Երեմիա կը մարգարէանար։
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20:120:1 Когда Пасхор, сын Еммеров, священник, он же и надзиратель в доме Господнем, услышал, что Иеремия пророчески произнес слова сии,
20:1 καὶ και and; even ἤκουσεν ακουω hear Πασχωρ πασχωρ son Εμμηρ εμμηρ the ἱερεύς ιερευς priest καὶ και and; even οὗτος ουτος this; he ἦν ειμι be καθεσταμένος καθιστημι establish; appoint ἡγούμενος ηγεομαι lead; consider οἴκου οικος home; household κυρίου κυριος lord; master τοῦ ο the Ιερεμιου ιερεμιας Hieremias; Ieremias προφητεύοντος προφητευω prophesy τοὺς ο the λόγους λογος word; log τούτους ουτος this; he
20:1 וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear פַּשְׁחוּר֙ pašḥûr פַּשְׁחוּר Pashhur בֶּן־ ben- בֵּן son אִמֵּ֣ר ʔimmˈēr אִמֵּר Immer הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he פָקִ֥יד fāqˌîḏ פָּקִיד officer נָגִ֖יד nāḡˌîḏ נָגִיד chief בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah נִבָּ֖א nibbˌā נבא speak as prophet אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
20:1. et audivit Phassur filius Emmer sacerdos qui constitutus erat princeps in domo Domini Hieremiam prophetantem sermones istosNow Phassur the son of Emmer, the priest, who was appointed chief in the house of the Lord, heard Jeremias prophesying these words.
1. Now Pashhur the son of Immer the priest, who was chief officer in the house of the LORD, heard Jeremiah prophesying these things.
20:1. And Pashhur, the son of Immer, the priest who had been appointed leader in the house of the Lord, heard Jeremiah prophesying these words.
20:1. Now Pashur the son of Immer the priest, who [was] also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
Now Pashur the son of Immer the priest, who [was] also chief governor in the house of the LORD, heard that Jeremiah prophesied these things:

20:1 Когда Пасхор, сын Еммеров, священник, он же и надзиратель в доме Господнем, услышал, что Иеремия пророчески произнес слова сии,
20:1
καὶ και and; even
ἤκουσεν ακουω hear
Πασχωρ πασχωρ son
Εμμηρ εμμηρ the
ἱερεύς ιερευς priest
καὶ και and; even
οὗτος ουτος this; he
ἦν ειμι be
καθεσταμένος καθιστημι establish; appoint
ἡγούμενος ηγεομαι lead; consider
οἴκου οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
Ιερεμιου ιερεμιας Hieremias; Ieremias
προφητεύοντος προφητευω prophesy
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
20:1
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
פַּשְׁחוּר֙ pašḥûr פַּשְׁחוּר Pashhur
בֶּן־ ben- בֵּן son
אִמֵּ֣ר ʔimmˈēr אִמֵּר Immer
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
פָקִ֥יד fāqˌîḏ פָּקִיד officer
נָגִ֖יד nāḡˌîḏ נָגִיד chief
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יִרְמְיָ֔הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
נִבָּ֖א nibbˌā נבא speak as prophet
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
20:1. et audivit Phassur filius Emmer sacerdos qui constitutus erat princeps in domo Domini Hieremiam prophetantem sermones istos
Now Phassur the son of Emmer, the priest, who was appointed chief in the house of the Lord, heard Jeremias prophesying these words.
20:1. And Pashhur, the son of Immer, the priest who had been appointed leader in the house of the Lord, heard Jeremiah prophesying these words.
20:1. Now Pashur the son of Immer the priest, who [was] also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Пасхор — это был сын Еммера и, значит, священник из 16-й священнической череды (1: Пар. XXIV:14). Его должность была очень важная. В то же время он приписывал себе пророческое достоинство (6: ст.) и, значит, смотрел на Иеремию как на своего соперника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things. 2 Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD. 3 And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magor-missabib. 4 For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword. 5 Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon. 6 And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.
Here is, I. Pashur's unjust displeasure against Jeremiah, and the fruits of that displeasure, v. 1, 2. This Pashur was a priest, and therefore, one would think, should have protected Jeremiah, who was of his own order, a priest too, and the more because he was a prophet of the Lord, whose interests the priests, his ministers, ought to consult. But this priest was a persecutor of him whom he should have patronized. He was the son of Immer; that is, he was of the sixteenth course of the priests, of which Immer, when these courses were first settled by David, was father (1 Chron. xxiv. 14), as Zechariah was of the order of Abiah, Luke i. 5. Thus this Pashur is distinguished from another of the same name mentioned ch. xxi. 1, who was of the fifth course. This Pashur was chief governor in the temple; perhaps he was only so pro tempore--for a short period, the course he was head of being now in waiting, or he was suffragan to the high priest, or perhaps captain of the temple or of the guards about it. Acts iv. 1. This was Jeremiah's great enemy. The greatest malignity to God's prophets was found among those that professed sanctity and concern for God and the church. We cannot suppose that Pashur was one of those ancients of the priests that went with Jeremiah to the valley of Tophet to hear him prophesy, unless it were with a malicious design to take advantage against him; but, when he came into the courts of the Lord's house, it is probable that he was himself a witness of what he said, and so it may be read (v. 1), He heard Jeremiah prophesying these things. As we read it, the information was brought to him by others, whose examinations he took: He heard that Jeremiah prophesied these things, and could not bear it, especially that he should dare to preach in the courts of the Lord's house, where he was chief governor, without his leave. When power in the church is abused, it is the most dangerous power that can be employed against it. Being incensed at Jeremiah, 1. He smote him, struck him with his hand or staff of authority. Perhaps it was a blow intended only to disgrace him, like that which the high priest ordered to be given to Paul (Acts xxiii. 2), he struck him on the mouth, and bade him hold his prating. Or perhaps he gave him many blows intended to hurt him; he beat him severely, as a malefactor. It is charged upon the husbandmen (Matt. xxi. 35) that they beat the servants. The method of proceeding here was illegal; the high priest, and the rest of the priests, ought to have been consulted, Jeremiah's credentials examined, and the matter enquired into, whether he had an authority to say what he said. But these rules of justice are set aside and despised, as mere formalities; right or wrong, Jeremiah must be run down. The enemies of piety would never suffer themselves to be bound by the laws of equity. 2. He put him in the stocks. Some make it only a place of confinement; he imprisoned him. It rather seems to be an instrument of closer restraint, and intended to put him both to pain and shame. Some think it was a pillory for his neck and arms; others (as we) a pair of stocks for his legs: whatever engine it was, he continued in it all night, and in a public place too, in the high gate of Benjamin, which was in, or by, the house of the Lord, probably a gate through which they passed between the city and the temple. Pashur intended thus to chastise him, that he might deter him from prophesying; and thus to expose him to contempt and render him odious, that he might not be regarded if he did prophesy. Thus have the best men met with the worst treatment from this ungracious ungrateful world; and the greatest blessings of their age have been counted as the off-scouring of all things. Would it not raise a pious indignation to see such a man as Pashur upon the bench and such a man as Jeremiah in the stocks? It is well that there is another life after this, when persons and things will appear with another face.
II. God's just displeasure against Pashur, and the tokens of it. On the morrow Pashur gave Jeremiah his discharge, brought him out of the stocks (v. 3); it is probable that he continued him there, in little-ease, as long as was usual to continue any in that punishment. And now Jeremiah has a message from God to him. We do not find that, when Pashur put Jeremiah in the stocks, the latter gave him any check for which he did; he appears to have quietly and silently submitted to the abuse; when he suffered, he threatened not. But, when he brought him out of the stocks, then God put a word into the prophet's mouth, which would awaken his conscience, if he had any. For, when the prophet of the Lord was bound, the word of the Lord was not. What can we think Pashur aimed at in smiting and abusing Jeremiah? Whatever it is, we shall see by what God says to him that he is disappointed.
1. Did he aim to establish himself, and make himself easy, by silencing one that told him of his faults and would be likely to lessen his reputation with the people? He shall not gain this point; for, (1.) Though the prophet should be silent, his own conscience shall fly in his face and make him always uneasy. To confirm this he shall have a name given him, Magor-missabib--Terror round about, or Fear on every side. God himself shall give him this name, whose calling him so will make him so. It seems to be a proverbial expression, bespeaking a man not only in distress but in despair, not only in danger on every side (that a man may be and yet by faith may be in no terror, as David, Ps. iii. 6, xxvii. 3), but in fear on every side, and that a man may be when there appears no danger. The wicked flee when no man pursues, are in great gear where no fear is. This shall be Pashur's case (v. 4): "Behold, I will make thee a terror to thyself; that is, thou shalt be subject to continual frights, and thy own fancy and imagination shall create thee a constant uneasiness." Note, God can make the most daring sinner a terror to himself, and will find out a way to frighten those that frighten his people from doing their duty. And those that will not hear of their faults from God's prophets, that are reprovers in the gate, shall be made to hear of them from conscience, which is a reprover in their own bosoms that will not be daunted nor silenced. And miserable is the man that is thus made a terror to himself. Yet this is not all; some are very much a terror to themselves, but they conceal it and seem to others to be pleasant; but, "I will make thee a terror to all thy friends; thou shalt, upon all occasions, express thyself with so much horror and amazement that all thy friends shall be afraid of conversing with thee and shall choose to stand aloof from thy torment." Persons in deep melancholy and distraction are a terror to themselves and all about them, which is a good reason why we should be very thankful, so long as God continues to us the use of our reason and the peace of our consciences. (2.) His friends, whom he put a confidence in and perhaps studied to oblige in what he did against Jeremiah, shall all fail him. God does not presently strike him dead for what he did against Jeremiah, but lets him live miserably, like Cain in the land of shaking, in such a continual consternation that wherever he goes he shall be a monument of divine justice; and, when it is asked, "What makes this man in such a continual terror?" it shall be answered, "It is God's hand upon him for putting Jeremiah in the stocks." His friends, who should encourage him, shall all be cut off; they shall fall by the sword of the enemy, and his eyes shall behold it, which dreadful sight shall increase his terror. (3.) He shall find, in the issue, that his terror is not causeless, but that divine vengeance is waiting for him (v. 6); he and his family shall go into captivity, even to Babylon; he shall neither die before the evil comes, as Josiah, nor live to survive it, as some did, but he shall die a captive, and shall in effect be buried in his chains, he and all his friends. Thus far is the doom of Pashur. Let persecutors read it, and tremble; tremble to repentance before they be made to tremble to their ruin.
2. Did he aim to keep the people easy, to prevent the destruction that Jeremiah prophesied of, and by sinking his reputation to make his words fall to the ground? It is probable that he did; for it appears by v. 6 that he did himself set up for a prophet, and told the people that they should have peace. He prophesied lies to them; and because Jeremiah's prophecy contradicted his, and tended to awaken those whom he endeavoured to rock asleep in their sins, therefore he set himself against him. But could he gain his point? No; Jeremiah stands to what he has said against Judah and Jerusalem, and God by his mouth repeats it. Men get nothing by silencing those who reprove and warn them, for the word will have its course; so it had here. (1.) The country shall be ruined (v. 4): I will give all Judah into the hand of the king of Babylon. It had long been God's own land, but he will now transfer his title to it to Nebuchadnezzar, he shall be master of the country and dispose of the inhabitants so me to the sword and some to captivity, as he pleases, but none shall escape him. (2.) The city shall be ruined too, v. 5. The king of Babylon shall spoil that, and carry all that is valuable in it to Babylon. [1.] He shall seize their magazines and military stores (here called the strength of this city) and turn them against them. These they trusted to as their strength; but what stead could they stand them in when they had thrown themselves out of God's protection, and when he who was indeed their strength had departed from them? [2.] He shall carry off all their stock in trade, their wares and merchandises, here called their labours, because it was what they laboured about and got by their labour. [3.] He shall plunder their fine houses, and take away their rich furniture, here called their precious things, because they valued them and set their hearts so much upon them. Happy are those who have secured to themselves precious things in God's precious promises, which are out of the reach of soldiers. [4.] He shall rifle the exchequer, and take away the jewels of the crown and all the treasures of the kings of Judah. This was that instance of the calamity which was first of all threatened to Hezekiah long ago as his punishment for showing his treasures to the king of Babylon's ambassadors, Isa. xxxix. 6. The treasury, they thought, was their defence; but that betrayed them, and became an easy prey to the enemy.
Adam Clarke: Commentary on the Bible - 1831
20:1: Pashur - chief governor - Pashur was probably one of the chief priests of the twenty-four classes.
Albert Barnes: Notes on the Bible - 1834
20:1: Pashur, the father probably of the Gedaliah mentioned in Jer 38:1, was the head of the 16th course (shift) of priests (marginal reference); the other Pashur Jer 21:1 belonged to the fifth course, the sons of Melchiah. Both these houses returned in great strength from the exile. See Ezr 2:37-38.
Chief governor - Or, "deputy governor." The Nagid or governer of the temple was the high priest Ch1 9:11, and Pashur was his Pakid, i. e., deputy (see Jer 1:10 note). Zephaniah held this office Jer 29:26, and his relation to the high priest is exactly defined Kg2 25:18; Jer 52:24. The Nagid at this time was Seraiah the high priest, the grandson of Hilkiah, or (possibly) Azariah, Hilkiah's son and Jeremiah's brother Ch1 6:13, Ezr 7:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: Immer: Ch1 24:14; Ezr 2:37, Ezr 2:38; Neh 7:40, Neh 7:41
chief: Kg2 25:18; Ch2 35:8; Act 4:1, Act 5:24
John Gill
20:1 Now Pashur the son of Immer the priest,.... Not the immediate son of Immer, but one that descended from him after many generations; for Immer was a priest in David's time, to whom the sixteenth course of the priests fell by lot, 1Chron 24:14;
who was also chief governor in the house of the Lord; the temple; not the high priest, since he was of the course of Immer; perhaps he was the head of the course to which he belonged, the chief of the priests of that course. The Targum calls him the "sagan" of the priests. There was such an officer, who was called the "sagan" or deputy to the high priest, who upon certain occasions acted for him; and some think that this man was in the same office; though others take him to be the same with the captain of the temple, Acts 4:1. Who
heard that Jeremiah prophesied these things; some that heard him in the court of the temple prophesying of the evil that should come upon the city, and places adjacent to it, went and told the chief governor of it. Though the words may be rendered, "now Pashur heard (u)----Jeremiah prophesying these things"; he heard him himself; either he was one of the ancients of the priests that went with him to Tophet, and heard him there; or, however, when he came from thence, and stood and prophesied in the court of the temple, he heard him.
(u) "audivit autem", Paschchurus, Schmidt; "audiens autem", Paschhur, Junius & Tremellius, Piscator.
John Wesley
20:1 Immer - The course of Immer was the sixteenth course of the priests, 1Chron 24:14. Pashur was his son, that is descended from him.
Robert Jamieson, A. R. Fausset and David Brown
20:1 JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
son--descendant.
of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1Chron 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jer 21:1). The "captains" (Lk 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [GROTIUS] (Jer 26:8, Jer 26:10, Jer 26:16).
20:220:2: Եւ եհա՛ր Պասքովր զԵրեմիա մարգարէ, եւ արգել զնա ՚ի վերնադրանդն. որ էր ՚ի դրանն Բենիամինի, ՚ի վերնատանն որ էր ՚ի տան Տեառն[11255]։ [11255] Բազումք. Եհար Պասքովր... զնա ՚ի վերնադրանն որ է ՚ի դրանն Բե՛՛։
2 Պասքորը հարուածեց Երեմիա մարգարէին եւ արգելափակեց նրան բանտում, Բենիամինի դարպասի մօտ, Տիրոջ Տան վերնայարկում:
2 Փասուր Երեմիա մարգարէին զարկաւ եւ զանիկա Տէրոջը տանը մէջ եղող՝ Բենիամինին վերի դրանը կոճղին մէջ դրաւ։
Եւ եհար Պասքովր զԵրեմիա մարգարէ, եւ [334]արգել զնա ի վերնադրանդն, որ էր ի դրանն Բենիամինի, ի վերնատանն`` որ էր ի տան Տեառն:

20:2: Եւ եհա՛ր Պասքովր զԵրեմիա մարգարէ, եւ արգել զնա ՚ի վերնադրանդն. որ էր ՚ի դրանն Բենիամինի, ՚ի վերնատանն որ էր ՚ի տան Տեառն[11255]։
[11255] Բազումք. Եհար Պասքովր... զնա ՚ի վերնադրանն որ է ՚ի դրանն Բե՛՛։
2 Պասքորը հարուածեց Երեմիա մարգարէին եւ արգելափակեց նրան բանտում, Բենիամինի դարպասի մօտ, Տիրոջ Տան վերնայարկում:
2 Փասուր Երեմիա մարգարէին զարկաւ եւ զանիկա Տէրոջը տանը մէջ եղող՝ Բենիամինին վերի դրանը կոճղին մէջ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 то ударил Пасхор Иеремию пророка и посадил его в колоду, которая была у верхних ворот Вениаминовых при доме Господнем.
20:2 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the καταρράκτην καταρρακτης who; what ἦν ειμι be ἐν εν in πύλῃ πυλη gate οἴκου οικος home; household ἀποτεταγμένου αποτασσω arrange to leave; say goodbye τοῦ ο the ὑπερῴου υπερωον upstairs ὃς ος who; what ἦν ειμι be ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master
20:2 וַ wa וְ and יַּכֶּ֣ה yyakkˈeh נכה strike פַשְׁח֔וּר fašḥˈûr פַּשְׁחוּר Pashhur אֵ֖ת ʔˌēṯ אֵת [object marker] יִרְמְיָ֣הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give אֹתֹ֜ו ʔōṯˈô אֵת [object marker] עַל־ ʕal- עַל upon הַ ha הַ the מַּהְפֶּ֗כֶת mmahpˈeḵeṯ מַהְפֶּכֶת stock אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in שַׁ֤עַר šˈaʕar שַׁעַר gate בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin הָֽ hˈā הַ the עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:2. et percussit Phassur Hieremiam prophetam et misit eum in nervum quod erat in porta Beniamin superiori in domo DominiAnd Phassur struck Jeremias the prophet, and put him in the stocks, that were in the upper gate of Benjamin, in the house of the Lord.
2. Then Pashhur smote Jeremiah the prophet, and put him in the stocks that were in the upper gate of Benjamin, which was in the house of the LORD.
20:2. And Pashhur struck the prophet Jeremiah, and he sent him to the stocks, which were at the upper gate of Benjamin at the house of the Lord.
20:2. Then Pashur smote Jeremiah the prophet, and put him in the stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD.
Then Pashur smote Jeremiah the prophet, and put him in the stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD:

20:2 то ударил Пасхор Иеремию пророка и посадил его в колоду, которая была у верхних ворот Вениаминовых при доме Господнем.
20:2
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτὸν αυτος he; him
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
καταρράκτην καταρρακτης who; what
ἦν ειμι be
ἐν εν in
πύλῃ πυλη gate
οἴκου οικος home; household
ἀποτεταγμένου αποτασσω arrange to leave; say goodbye
τοῦ ο the
ὑπερῴου υπερωον upstairs
ὃς ος who; what
ἦν ειμι be
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
20:2
וַ wa וְ and
יַּכֶּ֣ה yyakkˈeh נכה strike
פַשְׁח֔וּר fašḥˈûr פַּשְׁחוּר Pashhur
אֵ֖ת ʔˌēṯ אֵת [object marker]
יִרְמְיָ֣הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּהְפֶּ֗כֶת mmahpˈeḵeṯ מַהְפֶּכֶת stock
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שַׁ֤עַר šˈaʕar שַׁעַר gate
בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin
הָֽ hˈā הַ the
עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:2. et percussit Phassur Hieremiam prophetam et misit eum in nervum quod erat in porta Beniamin superiori in domo Domini
And Phassur struck Jeremias the prophet, and put him in the stocks, that were in the upper gate of Benjamin, in the house of the Lord.
20:2. And Pashhur struck the prophet Jeremiah, and he sent him to the stocks, which were at the upper gate of Benjamin at the house of the Lord.
20:2. Then Pashur smote Jeremiah the prophet, and put him in the stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Ворота Вениаминовы называются верхними, вероятно, потому, что вели из внутреннего, священнического двора во двор внешний, а первый двор был расположен выше второго. Или, может быть, они названы так в отличие от городских ворот, носивших тоже название "Вениаминовых" (см. XVII:19).
Adam Clarke: Commentary on the Bible - 1831
20:2: Put him in the stocks - Probably such a place near the gate as we term the lock-up, the coal-hole; or it may mean a sort of dungeon.
Albert Barnes: Notes on the Bible - 1834
20:2: Jeremiah the prophet - Jeremiah is nowhere so called in the first 19 chapters. In this place he thus characterizes himself, because Pashur's conduct was a violation of the respect due to the prophetic office.
The stocks - This instrument of torture comes from a root signifying to "twist." It thus implies that the body was kept in a distorted position. Compare Act 16:24.
The high gate ... - Rather, "the upper gate of Benjamin in the house of Yahweh (compare Kg2 15:35);" to be distinguished from the city gate of Benjamin leading toward the north.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: smote: Jer 1:19, Jer 19:14, Jer 19:15, Jer 26:8, Jer 29:26, Jer 36:26, Jer 37:15, Jer 37:16, Jer 38:6; Kg1 22:27; Ch2 16:10, Ch2 24:21; Amo 7:10-13; Mat 5:10-12, Mat 21:35, Mat 23:34-37; Act 4:3; Act 5:18, Act 5:40, Act 7:52, Act 16:22-24; Heb 11:36, Heb 11:37; Rev 2:10, Rev 17:6
the stocks: Hammahpecheth from haphach "to overturn, subvert, distort," generally denotes an overthrow (Deu 29:22. Isa 1:7; Isa 10:19), and seems to signify here a sort of stocks, by which the limbs were distorted into uneasy postures. So the Chaldee, keephtha and Jerome, nervus which he explains in his comment as "a kind of wooden fetter, into which the feet were thrust, vinculi lignei genus, cui pedes inseruntuṙ Some learned men understand it as merely signifying a place of confinement, or house of correction; but the word is never used for any of the prisons into which the prophet was afterwards cast; and the punishment seems to have been public and ignominious.
in the high: Jer 37:13, Jer 38:7; Zac 14:10
Geneva 1599
20:2 Then Pashur struck Jeremiah the prophet, and put him in the (a) stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD.
(a) Thus we see that the thing which neither the king nor the princes nor the people dared to undertake against the prophet of God, this priest as a chief instrument of Satan first attempted, read (Jer 18:18).
John Gill
20:2 Then Pashur smote Jeremiah the prophet,.... Either with his fist, or with a rod, while he was prophesying, to stop his mouth, and hinder him from going on, and to show his resentment, and influence, the people not to believe him; or he ordered him to be smitten and scourged by some inferior officer. This was very ill treatment of a prophet, a prophet of the Lord, and one that was a priest too, of the same order with himself;
and put him in the stocks; or ordered him to be put there; but whether it was such an engine or instrument as we call "stocks", in which the feet of prisoners are put, is not certain. Kimchi's father says, it was an instrument made of two pieces of wood, in which the necks of prisoners were put; and some say it had besides two holes for the two hands to be put in; and so the same with our "pillory". The Septuagint render it "a cataract", a ditch or dungeon. Jarchi interprets it a prison; and so our translators render the word in Jer 29:26; however, it was a place of confinement, if not of torture and pain;
that were in the high gate of Benjamin; here were these stocks, pillory, or prison; which was either a gate of the city of Jerusalem, so called, because it looked towards and led out to the tribe of Benjamin, Jer 37:13; or a gate of the temple, which stood on that side of it that belonged to the tribe of Benjamin; both the city and temple being partly in the tribe of Judah, and partly in the tribe of Benjamin; and it seems by this that there was an upper and lower gate of this name; and the following clause seems to incline to this sense:
which was by the house of the Lord; or, "in the house of the Lord" (w); the temple.
(w) "in domo Jehovae", Pagninus, Montanus, Vatablus, Piscator, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
20:2 The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (3Kings 22:24; Mt 26:67).
stocks--an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (Jer 29:26). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.
high--that is, the upper gate (4Kings 15:35).
gate of Benjamin--a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (Jer 7:2; Jer 37:13; Jer 38:7). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
20:320:3: Եւ եղեւ ՚ի վաղիւ անդր, եհա՛ն Պասքովր զԵրեմիա ՚ի վերնադրանդէ անտի. եւ ասէ ցնա Երեմիա. Ո՛չ Պասքովր կոչեաց զանուն քո Տէր, այլ Գերի՛ թափառական[11256]։ [11256] Բազումք. Եւ եհան... ՚ի վերնադրանէ անտի։
3 Իսկ երբ յաջորդ օրը Պասքորը Երեմիային հանեց բանտից, Երեմիան նրան ասաց. «Տէրը քո անունը կոչեց ոչ թէ Պասքոր, այլ՝ Թափառական գերի[82]:[82] 82. Եբրայերէն՝ ամէն կողմից վախ:
3 Հետեւեալ օրը Փասուր Երեմիան կոճղէն հանեց։ Այն ատեն Երեմիան անոր ըսաւ. «Տէրը քու անունդ Փասուր չկոչեց, հապա Մակոր–Միսսապիպ*.
Եւ եղեւ ի վաղիւ անդր, եհան Պասքովր զԵրեմիա [335]ի վերնադրանդէ անտի. եւ ասէ ցնա Երեմիա. Ոչ Պասքովր կոչեաց զանուն քո Տէր, այլ [336]Գերի թափառական:

20:3: Եւ եղեւ ՚ի վաղիւ անդր, եհա՛ն Պասքովր զԵրեմիա ՚ի վերնադրանդէ անտի. եւ ասէ ցնա Երեմիա. Ո՛չ Պասքովր կոչեաց զանուն քո Տէր, այլ Գերի՛ թափառական[11256]։
[11256] Բազումք. Եւ եհան... ՚ի վերնադրանէ անտի։
3 Իսկ երբ յաջորդ օրը Պասքորը Երեմիային հանեց բանտից, Երեմիան նրան ասաց. «Տէրը քո անունը կոչեց ոչ թէ Պասքոր, այլ՝ Թափառական գերի[82]:
[82] 82. Եբրայերէն՝ ամէն կողմից վախ:
3 Հետեւեալ օրը Փասուր Երեմիան կոճղէն հանեց։ Այն ատեն Երեմիան անոր ըսաւ. «Տէրը քու անունդ Փասուր չկոչեց, հապա Մակոր–Միսսապիպ*.
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 Но на другой день Пасхор выпустил Иеремию из колоды, и Иеремия сказал ему: не > {Мир вокруг.} нарек Господь имя тебе, но > {Ужас вокруг.}.
20:3 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out Πασχωρ πασχωρ the Ιερεμιαν ιερεμιας Hieremias; Ieremias ἐκ εκ from; out of τοῦ ο the καταρράκτου καταρρακτης and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιερεμιας ιερεμιας Hieremias; Ieremias οὐχὶ ουχι not; not actually Πασχωρ πασχωρ call; invite κύριος κυριος lord; master τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἀλλ᾿ αλλα but ἢ η or; than μέτοικον μετοικος changing one's abode; emigrating and settling elsewhere
20:3 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יֹּצֵ֥א yyōṣˌē יצא go out פַשְׁח֛וּר fašḥˈûr פַּשְׁחוּר Pashhur אֶֽת־ ʔˈeṯ- אֵת [object marker] יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah מִן־ min- מִן from הַ ha הַ the מַּהְפָּ֑כֶת mmahpˈāḵeṯ מַהְפֶּכֶת stock וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah לֹ֤א lˈō לֹא not פַשְׁחוּר֙ fašḥûr פַּשְׁחוּר Pashhur קָרָ֤א qārˈā קרא call יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if מָגֹ֥ור māḡˌôr מָגֹור horror מִ mi מִן from סָּבִֽיב׃ פ ssāvˈîv . f סָבִיב surrounding
20:3. cumque inluxisset in crastinum eduxit Phassur Hieremiam de nervo et dixit ad eum Hieremias non Phassur vocavit Dominus nomen tuum sed Pavorem undiqueAnd when it was light the next day, Phassur brought Jeremias out of the stocks. And Jeremias said to him: The Lord hath not called thy name Phassur, but fear on every side.
3. And it came to pass on the morrow, that Pashhur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashhur, but Magor-missabib.
20:3. And when it had become light on the next day, Pashhur led Jeremiah from the stocks. And Jeremiah said to him: “The Lord has not called your name: ‘Pashhur,’ but instead: ‘Fear all around.’ ”
20:3. And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magormissabib.
And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magor- missabib:

20:3 Но на другой день Пасхор выпустил Иеремию из колоды, и Иеремия сказал ему: не <<Пасхор>> {Мир вокруг.} нарек Господь имя тебе, но <<Магор Миссавив>> {Ужас вокруг.}.
20:3
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
Πασχωρ πασχωρ the
Ιερεμιαν ιερεμιας Hieremias; Ieremias
ἐκ εκ from; out of
τοῦ ο the
καταρράκτου καταρρακτης and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιερεμιας ιερεμιας Hieremias; Ieremias
οὐχὶ ουχι not; not actually
Πασχωρ πασχωρ call; invite
κύριος κυριος lord; master
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἀλλ᾿ αλλα but
η or; than
μέτοικον μετοικος changing one's abode; emigrating and settling elsewhere
20:3
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יֹּצֵ֥א yyōṣˌē יצא go out
פַשְׁח֛וּר fašḥˈûr פַּשְׁחוּר Pashhur
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah
מִן־ min- מִן from
הַ ha הַ the
מַּהְפָּ֑כֶת mmahpˈāḵeṯ מַהְפֶּכֶת stock
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
יִרְמְיָ֗הוּ yirmᵊyˈāhû יִרְמְיָהוּ Jeremiah
לֹ֤א lˈō לֹא not
פַשְׁחוּר֙ fašḥûr פַּשְׁחוּר Pashhur
קָרָ֤א qārˈā קרא call
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
מָגֹ֥ור māḡˌôr מָגֹור horror
מִ mi מִן from
סָּבִֽיב׃ פ ssāvˈîv . f סָבִיב surrounding
20:3. cumque inluxisset in crastinum eduxit Phassur Hieremiam de nervo et dixit ad eum Hieremias non Phassur vocavit Dominus nomen tuum sed Pavorem undique
And when it was light the next day, Phassur brought Jeremias out of the stocks. And Jeremias said to him: The Lord hath not called thy name Phassur, but fear on every side.
20:3. And when it had become light on the next day, Pashhur led Jeremiah from the stocks. And Jeremiah said to him: “The Lord has not called your name: ‘Pashhur,’ but instead: ‘Fear all around.’ ”
20:3. And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magormissabib.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Господь таинственно теперь нарекает злому священнику новое имя, вполне отвечающее ожидающей его печальной участи. Это знак того, что судьба Пасхора, указанная в значении нового его имени, не может уже быть изменена.
Adam Clarke: Commentary on the Bible - 1831
20:3: The Lord hath not called thy name Pashur - Security on all sides. This name thou hast had, but not by Divine appointment.
But Magor-missabib - Fear on every side. This name hath God given thee; because, in the course of his providence, thou shalt be placed in the circumstances signified by it: thou shalt be a terror to thyself.
Albert Barnes: Notes on the Bible - 1834
20:3: Magor-missabib - See Jer 6:25 note. Jeremiah uses it no less than five times, having probably adopted it as his watchword from Psa 31:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: Pashur: Act 4:5-7, Act 16:30, Act 16:35-39
hath: Jer 7:32, Jer 19:2, Jer 19:6; Gen 17:5, Gen 17:15, Gen 32:28; Isa 8:3; Hos 1:4-9
Magormissabib: this is, Fear round about, Jer 20:10, Jer 6:25, Jer 46:5, Jer 29:29; Psa 31:13; Lam 2:22
John Gill
20:3 And it came to pass on the morrow,.... After the prophet was put into the stocks; so that he was there all night:
that Pashur brought forth Jeremiah out of the stocks; either to bring him before the priests, or the sanhedrim, to be examined; or in order to dismiss him, being either admonished by his friends, or convicted in his own conscience that he had done a wrong thing;
then said Jeremiah unto him; when he had brought him out, not being at all intimidated by him, and having a word from the Lord for him:
the Lord hath not called thy name Pashur; which, according to Jerom, signifies "blackness of mouth"; and, according to others, "diffusing paleness"; one that terrified others, and made their faces look pale; but now it should be otherwise, and he himself should be filled with terror, and have paleness of thee: but, according to a late etymologist, it signifies one abounding or "increased in liberty" (x), who in a little time would become a captive; for it is not suggested hereby that he should no more be called by this name, but that he should be in a condition which would not answer to it, but to another, as follows:
but Magormissabib; or, "fear round about"; signifying that terrors should be all around him, and he in the utmost fright and consternation. The Septuagint version renders it "one removing"; changing from place to place; that is, going into captivity; a stranger and wanderer, as the Syriac version. The Targum is,
"but there shall be gathered together against thee those that kill with the sword round about;''
meaning the Chaldeans, which would make him a "Magormissabib".
(x) "abundantiam", & liberum sonat", Hiller. Onomast. Sacr. p. 302. Paschchur, "auctus libertate", ib. p. 904.
John Wesley
20:3 Not called - God's meaning was, not that he should by men be no longer called Pashur, but that his condition should not answer that name Pashur, which signifies, a flourishing priest; but Magor - missabib, that is, fear and terror on all sides.
Robert Jamieson, A. R. Fausset and David Brown
20:3 Pashur--compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (Jer 20:10; Jer 6:25; Jer 46:5; Jer 49:29; Ps 31:13).
20:420:4: Զի ա՛յսպէս ասէ Տէր. Ահաւադիկ ես տա՛ց զքեզ ՚ի գերութիւն հանդերձ ամենայն բարեկամօք քովք, եւ անկցին ՚ի սուր թշնամեաց իւրեանց. եւ աչք քո տեսցեն. եւ զքեզ եւ զամենայն տունդ Յուդայ տա՛ց ՚ի ձեռս թագաւորին Բաբելացւոց. եւ գերեսցեն զնոսա ՚ի Բաբելոն, եւ կոտորեսցեն զնոսա սրով։
4 Արդարեւ, այսպէս է ասում Տէրը. “Ահաւասիկ քեզ քո բոլոր բարեկամներով հանդերձ պիտի մատնեմ գերութեան. նրանք պիտի ընկնեն իրենց թշնամիների սրով, եւ քո աչքերը պիտի տեսնեն դա: Քեզ եւ Յուդայի այդ ամբողջ տունը պիտի տամ բաբելացիների թագաւորի ձեռքը. թող գերի՛ տանեն նրանց Բաբելոն, թող կոտորե՛ն նրանց սրով:
4 Վասն զի Տէրը այսպէս կ’ըսէ. ‘Ահա ես քեզ արհաւիրք պիտի ընեմ քու անձիդ ու քու բոլոր բարեկամներուդ վրայ եւ անոնք իրենց թշնամիներուն սուրովը պիտի իյնան ու քու աչքերդ պիտի տեսնեն եւ բոլոր Յուդան Բաբելոնի թագաւորին ձեռքը պիտի մատնեմ, որը զանոնք Բաբելոն գերի պիտի տանի ու զանոնք սուրով պիտի զարնէ։
Զի այսպէս ասէ Տէր. Ահաւադիկ ես տաց զքեզ [337]ի գերութիւն հանդերձ ամենայն բարեկամօք քովք``, եւ անկցին ի սուր թշնամեաց իւրեանց, եւ աչք քո տեսցեն. [338]եւ զքեզ`` եւ զամենայն տունդ Յուդայ տաց ի ձեռս թագաւորին Բաբելացւոց, եւ գերեսցեն զնոսա ի Բաբելոն, եւ կոտորեսցեն զնոսա սրով:

20:4: Զի ա՛յսպէս ասէ Տէր. Ահաւադիկ ես տա՛ց զքեզ ՚ի գերութիւն հանդերձ ամենայն բարեկամօք քովք, եւ անկցին ՚ի սուր թշնամեաց իւրեանց. եւ աչք քո տեսցեն. եւ զքեզ եւ զամենայն տունդ Յուդայ տա՛ց ՚ի ձեռս թագաւորին Բաբելացւոց. եւ գերեսցեն զնոսա ՚ի Բաբելոն, եւ կոտորեսցեն զնոսա սրով։
4 Արդարեւ, այսպէս է ասում Տէրը. “Ահաւասիկ քեզ քո բոլոր բարեկամներով հանդերձ պիտի մատնեմ գերութեան. նրանք պիտի ընկնեն իրենց թշնամիների սրով, եւ քո աչքերը պիտի տեսնեն դա: Քեզ եւ Յուդայի այդ ամբողջ տունը պիտի տամ բաբելացիների թագաւորի ձեռքը. թող գերի՛ տանեն նրանց Բաբելոն, թող կոտորե՛ն նրանց սրով:
4 Վասն զի Տէրը այսպէս կ’ըսէ. ‘Ահա ես քեզ արհաւիրք պիտի ընեմ քու անձիդ ու քու բոլոր բարեկամներուդ վրայ եւ անոնք իրենց թշնամիներուն սուրովը պիտի իյնան ու քու աչքերդ պիտի տեսնեն եւ բոլոր Յուդան Բաբելոնի թագաւորին ձեռքը պիտի մատնեմ, որը զանոնք Բաբելոն գերի պիտի տանի ու զանոնք սուրով պիտի զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 Ибо так говорит Господь: вот, Я сделаю тебя ужасом для тебя самого и для всех друзей твоих, и падут они от меча врагов своих, и твои глаза увидят это. И всего Иуду предам в руки царя Вавилонского, и отведет их в Вавилон и поразит их мечом.
20:4 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δίδωμί διδωμι give; deposit σε σε.1 you εἰς εις into; for μετοικίαν μετοικια with; [definite object marker] πᾶσι πας all; every τοῖς ο the φίλοις φιλος friend σου σου of you; your καὶ και and; even πεσοῦνται πιπτω fall ἐν εν in μαχαίρᾳ μαχαιρα short sword ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὄψονται οραω view; see καὶ και and; even σὲ σε.1 you καὶ και and; even πάντα πας all; every Ιουδαν ιουδας Ioudas; Iuthas δώσω διδωμι give; deposit εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even μετοικιοῦσιν μετοικιζω resettle αὐτοὺς αυτος he; him καὶ και and; even κατακόψουσιν κατακοπτω cut down / up αὐτοὺς αυτος he; him ἐν εν in μαχαίραις μαχαιρα short sword
20:4 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִי֩ hinnˌî הִנֵּה behold נֹתֶנְךָ֙ nōṯenᵊḵˌā נתן give לְ lᵊ לְ to מָגֹ֜ור māḡˈôr מָגֹור horror לְךָ֣ lᵊḵˈā לְ to וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹהֲבֶ֗יךָ ʔōhᵃvˈeʸḵā אהב love וְ wᵊ וְ and נָֽפְל֛וּ nˈāfᵊlˈû נפל fall בְּ bᵊ בְּ in חֶ֥רֶב ḥˌerev חֶרֶב dagger אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile וְ wᵊ וְ and עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye רֹאֹ֑ות rōʔˈôṯ ראה see וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֶתֵּן֙ ʔettˌēn נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֔ל bāvˈel בָּבֶל Babel וְ wᵊ וְ and הִגְלָ֥ם hiḡlˌām גלה uncover בָּבֶ֖לָה bāvˌelā בָּבֶל Babel וְ wᵊ וְ and הִכָּ֥ם hikkˌām נכה strike בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger
20:4. quia haec dicit Dominus ecce ego dabo te in pavorem te et omnes amicos tuos et corruent gladio inimicorum suorum et oculi tui videbunt et omnem Iudam dabo in manu regis Babylonis et traducet eos in Babylonem et percutiet eos gladioFor thus saith the Lord: Behold I will deliver thee up to fear, thee and all thy friends: and they shall fall by the sword of their enemies, and thy eyes shall see it, and I will give all Juda into the hand of the king of Babylon: and he shall carry them away to Babylon, and shall strike them with the sword.
4. For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive to Babylon, and shall slay them with the sword.
20:4. For thus says the Lord: “Behold, I will give you over to fear, you and all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon. And he will lead them away to Babylon, and he will strike them with the sword.
20:4. For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold [it]: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword.
For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold [it]: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword:

20:4 Ибо так говорит Господь: вот, Я сделаю тебя ужасом для тебя самого и для всех друзей твоих, и падут они от меча врагов своих, и твои глаза увидят это. И всего Иуду предам в руки царя Вавилонского, и отведет их в Вавилон и поразит их мечом.
20:4
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δίδωμί διδωμι give; deposit
σε σε.1 you
εἰς εις into; for
μετοικίαν μετοικια with; [definite object marker]
πᾶσι πας all; every
τοῖς ο the
φίλοις φιλος friend
σου σου of you; your
καὶ και and; even
πεσοῦνται πιπτω fall
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὄψονται οραω view; see
καὶ και and; even
σὲ σε.1 you
καὶ και and; even
πάντα πας all; every
Ιουδαν ιουδας Ioudas; Iuthas
δώσω διδωμι give; deposit
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
μετοικιοῦσιν μετοικιζω resettle
αὐτοὺς αυτος he; him
καὶ και and; even
κατακόψουσιν κατακοπτω cut down / up
αὐτοὺς αυτος he; him
ἐν εν in
μαχαίραις μαχαιρα short sword
20:4
כִּ֣י kˈî כִּי that
כֹ֣ה ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִי֩ hinnˌî הִנֵּה behold
נֹתֶנְךָ֙ nōṯenᵊḵˌā נתן give
לְ lᵊ לְ to
מָגֹ֜ור māḡˈôr מָגֹור horror
לְךָ֣ lᵊḵˈā לְ to
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֹהֲבֶ֗יךָ ʔōhᵃvˈeʸḵā אהב love
וְ wᵊ וְ and
נָֽפְל֛וּ nˈāfᵊlˈû נפל fall
בְּ bᵊ בְּ in
חֶ֥רֶב ḥˌerev חֶרֶב dagger
אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile
וְ wᵊ וְ and
עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye
רֹאֹ֑ות rōʔˈôṯ ראה see
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֶתֵּן֙ ʔettˌēn נתן give
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֔ל bāvˈel בָּבֶל Babel
וְ wᵊ וְ and
הִגְלָ֥ם hiḡlˌām גלה uncover
בָּבֶ֖לָה bāvˌelā בָּבֶל Babel
וְ wᵊ וְ and
הִכָּ֥ם hikkˌām נכה strike
בֶּ be בְּ in
הַ the
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
20:4. quia haec dicit Dominus ecce ego dabo te in pavorem te et omnes amicos tuos et corruent gladio inimicorum suorum et oculi tui videbunt et omnem Iudam dabo in manu regis Babylonis et traducet eos in Babylonem et percutiet eos gladio
For thus saith the Lord: Behold I will deliver thee up to fear, thee and all thy friends: and they shall fall by the sword of their enemies, and thy eyes shall see it, and I will give all Juda into the hand of the king of Babylon: and he shall carry them away to Babylon, and shall strike them with the sword.
20:4. For thus says the Lord: “Behold, I will give you over to fear, you and all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon. And he will lead them away to Babylon, and he will strike them with the sword.
20:4. For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold [it]: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:4: A terror to thyself, and to all thy friends - Jeremiah plays upon the meaning of Magormissabib saying that Pusbur would be a terror to all around. It is remarkable that he prophesies no evil of Pashur Jer 20:6. His was to be the milder fate of being carried into captivity with Jehoiachin, and dying peaceably at Babylon Jer 20:6, whereas his successor Zephaniah was put to death at Riblah Jer 52:24, Jer 52:27. His punishment probably consisted in this. He had prophesied "lies." When then he saw the dreadful slaughter of his countrymen, Jehoiakim put to death, his young son dragged into captivity, and the land stripped of all that was best, his conscience so condemned him as the guilty cause of such great misery that in the agonies of remorse he became a terror to himself and his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: I will make: Deu 28:65-67; Job 18:11-21, Job 20:23-26; Psa 73:19; Eze 26:17-21; Mat 27:4, Mat 27:5
thine: Jer 29:21, Jer 39:6, Jer 39:7; Deu 28:32-34; Sa1 2:33; Kg2 25:7
I will give: Jer 19:15, Jer 21:4-10, Jer 25:9, Jer 32:27-31
Carl Friedrich Keil and Franz Delitzsch
20:4
Jer 20:4. "For thus hath Jahveh said: Behold, I make thee a terror to thyself and to all thy friends, and they shall fall by the sword of their enemies and thine eyes behold it; and all Judah will I give into the hand of the king of Babylon, that he may carry them captive to Babylon and smite them with the sword. Jer 20:5. And I will give all the stores of this city, and all its gains, and all its splendour, and all the treasures of the kings of Judah will I give into the hand of their enemies, who shall plunder them and take and bring them to Babylon. Jer 20:6. And thou, Pashur, and all that dwell in thine house shall go into captivity, and to Babylon shalt thou come, and there die, and there be buried, thou and all thy friends, to whom thou hast prophesied lyingly." - Pashur will become a fear or terror to himself and all his friends, because of his own and his friend's fate; for he will see his friends fall by the sword of the enemy, and then he himself, with those of his house and his friends not as yet slain, will go forth into exile to Babylon and die there. So that not to himself merely, but to all about him, he will be an object of fear. Ng. wrongly translates נתנך למגור, I deliver thee up to fear, and brings into the text the contrast that Pashur is not to become the victim of death itself, but of perpetual fear of death. Along with Pashur's friends, all Judah is to be given into the hand of the king of Babylon, and be partly exiled to Babylon, partly put to death with the sword. All the goods and gear of Jerusalem, together with the king's treasures, are to be plundered and carried off by the enemy. We must not press "all thy friends" in Jer 20:4 and Jer 20:6; and so we escape the apparent contradiction, that while in Jer 20:4 it is said of all the friends that they shall die by the sword, it is said of all in Jer 20:6 that they shall go into exile. The friends are those who take Pashur's side, his partisans. From the last clause of Jer 20:6 we see that Pashur was also of the number of the false prophets, who prophesied the verse of Jeremiah's prediction, namely, welfare and peace (cf. Jer 23:17; Jer 14:13). - This saying of Jeremiah was most probably fulfilled at the taking of Jerusalem under Jechoniah, Pashur and the better part of the people being carried off to Babylon.
John Gill
20:4 For thus saith the, Lord, behold, I will make thee a terror to thyself, and to all thy friends,.... This is an interpretation of the name given, "Magormissabib": and shows that it was not a mere name he had, but that he should be in fact what that signifies; his conscience should be filled with terror at the judgments of God coming upon him for his sins; and which could not be concealed in his own breast from others, but he should be seized with such tremblings and shakings, and be such a spectacle of horror, that his own familiar friends, instead of delighting in his company, would shun it, and run away from him: unless this terror is to be understood of the Chaldean army, which should not only terrify him, but his friends, in whom he placed his confidence; these would be thrown into such a consternation, as not to be able to help him or themselves; to which the following words agree:
and they shall fall by the sword of their enemies, and thine eyes shall behold it; which would be an aggravation of the calamity, that not only he should be deprived of their assistance, but that they should fall into and by the hands of the Babylonians, and in his sight also:
and I will give all Judah into the hand of the king of Babylon; the whole land, and the inhabitants of it:
and he shall carry them captive into Babylon, and shall slay them with the sword; being in his hands, he shall do as he pleases with them, either carry them captive, or slay them; and some he will dispose of one way, and some another.
Robert Jamieson, A. R. Fausset and David Brown
20:4 terror . . . to all thy friends--who have believed thy false promises (Jer 20:6). The sense must be in order to accord with "fear round about" (Jer 20:3). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. MAURER'S translation is therefore not needed, "I will give up thee and all thy friends to terror."
20:520:5: Եւ տաց զամենայն զօրութիւնս քաղաքիդ այդորիկ. եւ զամենայն վաստակս դորա, եւ զամենայն պատիւ դորա, եւ զամենայն գանձս թագաւորին Յուդայ, տա՛ց ՚ի ձեռս թշնամեաց իւրեանց. եւ յափշտակեսցեն եւ առցեն զնոսա եւ տարցի՛ն ՚ի Բաբելոն[11257]։ [11257] Ոմանք. Զամենայն զօրութիւն քա՛՛... թագաւորիդ Յուդայ... եւ տարցեն զնոսա ՚ի Բաբելոն։
5 Այս քաղաքի ամբողջ հարստութիւնը, նրա բոլոր վաստակները, նրա ողջ թանկարժէք անօթներն ու Յուդայի երկրի թագաւորի բոլոր գանձերը պիտի տամ իրենց թշնամիների ձեռքը, նրանք պիտի յափշտակեն, առնեն դրանք ու տանեն Բաբելոն:
5 Այս քաղաքին բոլոր հարստութիւնն ու անոր բոլոր վաստակը ու անոր բոլոր պատուական բաները եւ Յուդայի թագաւորներուն բոլոր գանձերը իրենց թշնամիներուն ձեռքը պիտի տամ։ Զանոնք պիտի յափշտակեն ու առնեն եւ Բաբելոն տանին։
Եւ տաց զամենայն զօրութիւնս քաղաքիդ այդորիկ եւ զամենայն վաստակս դորա, եւ զամենայն պատիւ դորա, եւ զամենայն գանձս [339]թագաւորիդ Յուդայ տաց ի ձեռս թշնամեաց իւրեանց. եւ յափշտակեսցեն եւ առցեն զնոսա եւ տարցին ի Բաբելոն:

20:5: Եւ տաց զամենայն զօրութիւնս քաղաքիդ այդորիկ. եւ զամենայն վաստակս դորա, եւ զամենայն պատիւ դորա, եւ զամենայն գանձս թագաւորին Յուդայ, տա՛ց ՚ի ձեռս թշնամեաց իւրեանց. եւ յափշտակեսցեն եւ առցեն զնոսա եւ տարցի՛ն ՚ի Բաբելոն[11257]։
[11257] Ոմանք. Զամենայն զօրութիւն քա՛՛... թագաւորիդ Յուդայ... եւ տարցեն զնոսա ՚ի Բաբելոն։
5 Այս քաղաքի ամբողջ հարստութիւնը, նրա բոլոր վաստակները, նրա ողջ թանկարժէք անօթներն ու Յուդայի երկրի թագաւորի բոլոր գանձերը պիտի տամ իրենց թշնամիների ձեռքը, նրանք պիտի յափշտակեն, առնեն դրանք ու տանեն Բաբելոն:
5 Այս քաղաքին բոլոր հարստութիւնն ու անոր բոլոր վաստակը ու անոր բոլոր պատուական բաները եւ Յուդայի թագաւորներուն բոլոր գանձերը իրենց թշնամիներուն ձեռքը պիտի տամ։ Զանոնք պիտի յափշտակեն ու առնեն եւ Բաբելոն տանին։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 И предам все богатство этого города и все стяжание его, и все драгоценности его; и все сокровища царей Иудейских отдам в руки врагов их, и разграбят их и возьмут, и отправят их в Вавилон.
20:5 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the πᾶσαν πας all; every ἰσχὺν ισχυς force τῆς ο the πόλεως πολις city ταύτης ουτος this; he καὶ και and; even πάντας πας all; every τοὺς ο the πόνους πονος pain αὐτῆς αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the θησαυροὺς θησαυρος treasure τοῦ ο the βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him καὶ και and; even ἄξουσιν αγω lead; pass αὐτοὺς αυτος he; him εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon
20:5 וְ wᵊ וְ and נָתַתִּ֗י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֹ֨סֶן֙ ḥˈōsen חֹסֶן store הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יְגִיעָ֖הּ yᵊḡîʕˌāh יְגִיעַ toil וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יְקָרָ֑הּ yᵊqārˈāh יְקָר preciousness וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֹוצְרֹ֜ות ʔôṣᵊrˈôṯ אֹוצָר supply מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֶתֵּן֙ ʔettˌēn נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile וּ û וְ and בְזָזוּם֙ vᵊzāzûm בזז spoil וּ û וְ and לְקָח֔וּם lᵊqāḥˈûm לקח take וֶ we וְ and הֱבִיא֖וּם hᵉvîʔˌûm בוא come בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
20:5. et dabo universam substantiam civitatis huius et omnem laborem eius omneque pretium et cunctos thesauros regum Iuda dabo in manu inimicorum eorum et diripient eos et tollent et ducent in BabylonemAnd I will give all the substance of this city, and all its labour, and every precious thing thereof, and all the treasures of the kings of Juda will I give into the hands of their enemies: and they shall pillage them, and take them away, and carry them to Babylon.
5. Moreover I will give all the riches of this city, and all the gains thereof, and all the precious things thereof, yea, all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.
20:5. And I will give away the entire substance of this city, and all its labor, and every precious thing. And I will give all the treasures of the kings of Judah into the hands of their enemies. And they will plunder them, and take them away, and lead them into Babylon.
20:5. Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.
Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon:

20:5 И предам все богатство этого города и все стяжание его, и все драгоценности его; и все сокровища царей Иудейских отдам в руки врагов их, и разграбят их и возьмут, и отправят их в Вавилон.
20:5
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
πᾶσαν πας all; every
ἰσχὺν ισχυς force
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
καὶ και and; even
πάντας πας all; every
τοὺς ο the
πόνους πονος pain
αὐτῆς αυτος he; him
καὶ και and; even
πάντας πας all; every
τοὺς ο the
θησαυροὺς θησαυρος treasure
τοῦ ο the
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
χεῖρας χειρ hand
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
καὶ και and; even
ἄξουσιν αγω lead; pass
αὐτοὺς αυτος he; him
εἰς εις into; for
Βαβυλῶνα βαβυλων Babylōn; Vavilon
20:5
וְ wᵊ וְ and
נָתַתִּ֗י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֹ֨סֶן֙ ḥˈōsen חֹסֶן store
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יְגִיעָ֖הּ yᵊḡîʕˌāh יְגִיעַ toil
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יְקָרָ֑הּ yᵊqārˈāh יְקָר preciousness
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹוצְרֹ֜ות ʔôṣᵊrˈôṯ אֹוצָר supply
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֶתֵּן֙ ʔettˌēn נתן give
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile
וּ û וְ and
בְזָזוּם֙ vᵊzāzûm בזז spoil
וּ û וְ and
לְקָח֔וּם lᵊqāḥˈûm לקח take
וֶ we וְ and
הֱבִיא֖וּם hᵉvîʔˌûm בוא come
בָּבֶֽלָה׃ bāvˈelā בָּבֶל Babel
20:5. et dabo universam substantiam civitatis huius et omnem laborem eius omneque pretium et cunctos thesauros regum Iuda dabo in manu inimicorum eorum et diripient eos et tollent et ducent in Babylonem
And I will give all the substance of this city, and all its labour, and every precious thing thereof, and all the treasures of the kings of Juda will I give into the hands of their enemies: and they shall pillage them, and take them away, and carry them to Babylon.
20:5. And I will give away the entire substance of this city, and all its labor, and every precious thing. And I will give all the treasures of the kings of Judah into the hands of their enemies. And they will plunder them, and take them away, and lead them into Babylon.
20:5. Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:5: All the strength - "All the stores."
The labors - The gains of the citizens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: I will deliver: Jer 3:24, Jer 4:20, Jer 12:12, Jer 15:13, Jer 24:8-10, Jer 27:19-22, Jer 32:3-5, Jer 39:2, Jer 39:8, Jer 52:7-23; Kg2 20:17, Kg2 20:18, Kg2 24:12-16, Kg2 25:13-17; Ch2 36:10, Ch2 36:17-19; Lam 1:7, Lam 1:10; Lam 4:12; Eze 22:25; Dan 1:2
labours: The word labours is here used for the produce of labour.
John Gill
20:5 Moreover, I will deliver all the strength of this city,.... The fortifications of it; its towers, as the Syriac version; the riches of it, as the Targum; all its magazines and stores, in which its strength lay:
and all the labours thereof; all the fruit of their labours; all their wealth and riches got by labour; all their goods in trade; all their manufactures and merchandise:
and all the precious things thereof; all their plate and jewels, the rich furniture of their houses, and whatsoever was laid up in their treasures as rare and valuable:
and all the treasures of the kings of Judah will I give into the hand of their enemies; which they in successive reigns had been laying up in store for years together; see Is 39:6;
which shall spoil them, and take them, and carry them to Babylon; make a prey of them, seize them as their property, and carry them away with them.
Robert Jamieson, A. R. Fausset and David Brown
20:5 strength--that is, resources.
labours--fruits of labor, gain, wealth.
20:620:6: Եւ դո՛ւ Պասքովր՝ եւ ամենայն բնակիչք տան քոյ, երթիջիր գերի՛ ՚ի Բաբելոն, երթիցես եւ ա՛նդ մեռանիցիս, եւ ա՛նդ թաղեսցիս. դո՛ւ եւ ամենայն բարեկամք քո՝ որոց մարգարէացա՛րն ստութիւն[11258]։ [11258] Ոմանք. Երթիջիք գերի ՚ի Բա՛՛։
6 Իսկ դու, Պասքո՛ր, դու եւ քո տան բոլոր բնակիչները պիտի գերի գնաք Բաբելոն, պիտի գնաք եւ այնտեղ մեռնէք ու այնտեղ էլ թաղուէք, դու եւ քո բոլոր բարեկամները, որոնց համար դու սուտ մարգարէութիւն արեցիր”»:
6 Եւ դուն, ո՛վ Փասուր ու քու տանդ բոլոր բնակիչները, գերութեան պիտի երթաք եւ Բաբելոն պիտի երթաք ու հոն պիտի մեռնիք եւ հոն պիտի թաղուիք թէ՛ դուն եւ թէ՛ քու բոլոր բարեկամներդ, որոնց սուտ մարգարէութիւն ըրիր’»։
Եւ դու, Պասքովր, եւ ամենայն բնակիչք տան քո, երթիջիք գերի ի Բաբելոն, երթիցես եւ անդ մեռանիցիս, եւ անդ թաղեսցիս, դու եւ ամենայն բարեկամք քո, որոց մարգարէացարն ստութիւն:

20:6: Եւ դո՛ւ Պասքովր՝ եւ ամենայն բնակիչք տան քոյ, երթիջիր գերի՛ ՚ի Բաբելոն, երթիցես եւ ա՛նդ մեռանիցիս, եւ ա՛նդ թաղեսցիս. դո՛ւ եւ ամենայն բարեկամք քո՝ որոց մարգարէացա՛րն ստութիւն[11258]։
[11258] Ոմանք. Երթիջիք գերի ՚ի Բա՛՛։
6 Իսկ դու, Պասքո՛ր, դու եւ քո տան բոլոր բնակիչները պիտի գերի գնաք Բաբելոն, պիտի գնաք եւ այնտեղ մեռնէք ու այնտեղ էլ թաղուէք, դու եւ քո բոլոր բարեկամները, որոնց համար դու սուտ մարգարէութիւն արեցիր”»:
6 Եւ դուն, ո՛վ Փասուր ու քու տանդ բոլոր բնակիչները, գերութեան պիտի երթաք եւ Բաբելոն պիտի երթաք ու հոն պիտի մեռնիք եւ հոն պիտի թաղուիք թէ՛ դուն եւ թէ՛ քու բոլոր բարեկամներդ, որոնց սուտ մարգարէութիւն ըրիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 И ты, Пасхор, и все живущие в доме твоем, пойдете в плен; и придешь в Вавилон, и там умрешь, и там будешь похоронен, ты и все друзья твои, которым ты пророчествовал ложно.
20:6 καὶ και and; even σὺ συ you καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your πορεύσεσθε πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity καὶ και and; even ἐν εν in Βαβυλῶνι βαβυλων Babylōn; Vavilon ἀποθανῇ αποθνησκω die καὶ και and; even ἐκεῖ εκει there ταφήσῃ θαπτω bury; have a funeral for σὺ συ you καὶ και and; even πάντες πας all; every οἱ ο the φίλοι φιλος friend σου σου of you; your οἷς ος who; what ἐπροφήτευσας προφητευω prophesy αὐτοῖς αυτος he; him ψευδῆ ψευδης false
20:6 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you פַשְׁח֗וּר fašḥˈûr פַּשְׁחוּר Pashhur וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house תֵּלְכ֖וּ tēlᵊḵˌû הלך walk בַּ ba בְּ in † הַ the שֶּׁ֑בִי ššˈevî שְׁבִי captive וּ û וְ and בָבֶ֣ל vāvˈel בָּבֶל Babel תָּבֹ֗וא tāvˈô בוא come וְ wᵊ וְ and שָׁ֤ם šˈām שָׁם there תָּמוּת֙ tāmûṯ מות die וְ wᵊ וְ and שָׁ֣ם šˈām שָׁם there תִּקָּבֵ֔ר tiqqāvˈēr קבר bury אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֹ֣הֲבֶ֔יךָ ʔˈōhᵃvˈeʸḵā אהב love אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִבֵּ֥אתָ nibbˌēṯā נבא speak as prophet לָהֶ֖ם lāhˌem לְ to בַּ ba בְּ in † הַ the שָּֽׁקֶר׃ ס ššˈāqer . s שֶׁקֶר lie
20:6. tu autem Phassur et omnes habitatores domus tuae ibitis in captivitatem et in Babylonem venies et ibi morieris ibique sepelieris tu et omnes amici tui quibus prophetasti mendaciumBut thou Phassur, and all that dwell in thy house, shall go into captivity, and thou shalt go to Babylon, and there thou shalt die, and there thou shalt be buried, thou and all thy friends, to whom thou hast prophesied a lie.
6. And thou, Pashhur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and there shalt thou be buried, thou, and all thy friends, to whom thou hast prophesied falsely.
20:6. But you, Pashhur, and all the inhabitants of your house, will go into captivity. And you will go to Babylon. And there you shall die. And there you shall be buried, you and all your friends, to whom you have prophesied a lie.”
20:6. And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.
And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies:

20:6 И ты, Пасхор, и все живущие в доме твоем, пойдете в плен; и придешь в Вавилон, и там умрешь, и там будешь похоронен, ты и все друзья твои, которым ты пророчествовал ложно.
20:6
καὶ και and; even
σὺ συ you
καὶ και and; even
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
πορεύσεσθε πορευομαι travel; go
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
καὶ και and; even
ἐν εν in
Βαβυλῶνι βαβυλων Babylōn; Vavilon
ἀποθανῇ αποθνησκω die
καὶ και and; even
ἐκεῖ εκει there
ταφήσῃ θαπτω bury; have a funeral for
σὺ συ you
καὶ και and; even
πάντες πας all; every
οἱ ο the
φίλοι φιλος friend
σου σου of you; your
οἷς ος who; what
ἐπροφήτευσας προφητευω prophesy
αὐτοῖς αυτος he; him
ψευδῆ ψευδης false
20:6
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
פַשְׁח֗וּר fašḥˈûr פַּשְׁחוּר Pashhur
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
תֵּלְכ֖וּ tēlᵊḵˌû הלך walk
בַּ ba בְּ in
הַ the
שֶּׁ֑בִי ššˈevî שְׁבִי captive
וּ û וְ and
בָבֶ֣ל vāvˈel בָּבֶל Babel
תָּבֹ֗וא tāvˈô בוא come
וְ wᵊ וְ and
שָׁ֤ם šˈām שָׁם there
תָּמוּת֙ tāmûṯ מות die
וְ wᵊ וְ and
שָׁ֣ם šˈām שָׁם there
תִּקָּבֵ֔ר tiqqāvˈēr קבר bury
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֹ֣הֲבֶ֔יךָ ʔˈōhᵃvˈeʸḵā אהב love
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִבֵּ֥אתָ nibbˌēṯā נבא speak as prophet
לָהֶ֖ם lāhˌem לְ to
בַּ ba בְּ in
הַ the
שָּֽׁקֶר׃ ס ššˈāqer . s שֶׁקֶר lie
20:6. tu autem Phassur et omnes habitatores domus tuae ibitis in captivitatem et in Babylonem venies et ibi morieris ibique sepelieris tu et omnes amici tui quibus prophetasti mendacium
But thou Phassur, and all that dwell in thy house, shall go into captivity, and thou shalt go to Babylon, and there thou shalt die, and there thou shalt be buried, thou and all thy friends, to whom thou hast prophesied a lie.
20:6. But you, Pashhur, and all the inhabitants of your house, will go into captivity. And you will go to Babylon. And there you shall die. And there you shall be buried, you and all your friends, to whom you have prophesied a lie.”
20:6. And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.
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Adam Clarke: Commentary on the Bible - 1831
20:6: And thou, Pashur-shall go into captivity - Thou shalt suffer for the false prophecies which thou hast delivered, and for thy insults to my prophet.
Albert Barnes: Notes on the Bible - 1834
20:6: Thou hast prophesied lies - Pushur belonged to the warlike party, whose creed it was, that Judaea by a close alliance with Egypt might resist the arms of Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: Pashur: Jer 28:15-17, Jer 29:21, Jer 29:22, Jer 29:32; Act 13:8-11
thy friends: Jer 20:4, Jer 5:31, Jer 6:13-15, Jer 8:10, Jer 8:11, Jer 14:14, Jer 14:15, Jer 23:14-17, Jer 23:25, Jer 23:26, Jer 23:32; Isa 9:15; Lam 2:14; Eze 13:4-16, Eze 13:22, Eze 13:23, Eze 22:28; Mic 2:11; Zac 13:3; Pe2 2:1-3
thou hast: Lev 26:17; Deu 28:25
Geneva 1599
20:6 And thou, Pashur, and all that dwell in thy house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy (b) friends, to whom thou hast prophesied lies.
(b) Who have allowed themselves to be abused by your false prophecies.
John Gill
20:6 And thou, Pashur, and all that dwell in thine house, shall go into captivity,.... Particularly he and his family should not escape; whoever did:
and thou shalt come to Babylon; being brought there, though sore against his will:
and there thou shalt die, and shalt be buried there; even in a defiled land, as all other countries were reckoned by the Jews; and to be buried in such a land, Kimchi observes, was a curse; and so it is here threatened as such:
thou, and all thy friends; that is, such as should escape the sword, Jer 20:4;
to whom thou hast prophesied lies; this shows the cause of; all this threatened destruction to him and his friends; not only because he had so ill used Jeremiah, a true prophet of the Lord; but because he was a false prophet, and his friends had hearkened to his lies, and disbelieved those prophecies that came from the Lord himself.
Robert Jamieson, A. R. Fausset and David Brown
20:6 prophesied lies--namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (Jer 18:18; compare Jer 5:31).
20:720:7: Խաբեցեր զիս Տէր, եւ խաբեցա՛յ, յաղթահարեցե՛ր եւ զօրացա՛ր. եղէ ՚ի կատականս. զօր ամենայն հանի ՚ի գլո՛ւխ այպանեալ.
7 Տէ՛ր, խաբեցիր ինձ, ու ես խաբուեցի. յաղթեցիր ու զօրացար: Ծաղր ու ծանակի առարկայ դարձայ, օրս մթնեցրի ծաղրի մէջ,
7 Զիս խաբեցիր, ո՛վ Տէր ու ես խաբուեցայ։Դուն ինձմէ զօրաւոր ես ու յաղթեցիր։Ամէն օր ծաղրանքի առարկայ եղայ. Ամէնքը զիս կը ծաղրեն,
Խաբեցեր զիս, Տէր, եւ խաբեցայ, յաղթահարեցեր եւ զօրացար. եղէ ի կատականս. զօր ամենայն [340]հանի ի գլուխ այպանեալ:

20:7: Խաբեցեր զիս Տէր, եւ խաբեցա՛յ, յաղթահարեցե՛ր եւ զօրացա՛ր. եղէ ՚ի կատականս. զօր ամենայն հանի ՚ի գլո՛ւխ այպանեալ.
7 Տէ՛ր, խաբեցիր ինձ, ու ես խաբուեցի. յաղթեցիր ու զօրացար: Ծաղր ու ծանակի առարկայ դարձայ, օրս մթնեցրի ծաղրի մէջ,
7 Զիս խաբեցիր, ո՛վ Տէր ու ես խաբուեցայ։Դուն ինձմէ զօրաւոր ես ու յաղթեցիր։Ամէն օր ծաղրանքի առարկայ եղայ. Ամէնքը զիս կը ծաղրեն,
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 Ты влек меня, Господи, и я увлечен; Ты сильнее меня и превозмог, и я каждый день в посмеянии, всякий издевается надо мною.
20:7 ἠπάτησάς απαταω delude; deceive με με me κύριε κυριος lord; master καὶ και and; even ἠπατήθην απαταω delude; deceive ἐκράτησας κρατεω seize; retain καὶ και and; even ἠδυνάσθης δυναμαι able; can ἐγενόμην γινομαι happen; become εἰς εις into; for γέλωτα γελως laughter πᾶσαν πας all; every ἡμέραν ημερα day διετέλεσα διατελεω finish off μυκτηριζόμενος μυκτηριζω mock
20:7 פִּתִּיתַ֤נִי pittîṯˈanî פתה seduce יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וָֽ wˈā וְ and אֶפָּ֔ת ʔeppˈāṯ פתה seduce חֲזַקְתַּ֖נִי ḥᵃzaqtˌanî חזק be strong וַ wa וְ and תּוּכָ֑ל ttûḵˈāl יכל be able הָיִ֤יתִי hāyˈîṯî היה be לִ li לְ to שְׂחֹוק֙ śᵊḥôq שְׂחֹוק laughter כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כֻּלֹּ֖ה kullˌō כֹּל whole לֹעֵ֥ג lōʕˌēḡ לעג mock לִֽי׃ lˈî לְ to
20:7. seduxisti me Domine et seductus sum fortior me fuisti et invaluisti factus sum in derisum tota die omnes subsannant meThou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughingstock all the day, all scoff at me.
7. O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am become a laughingstock all the day, every one mocketh me.
20:7. “You have led me away, O Lord, and I have been led away. You have been stronger than I, and you have prevailed. I have become a derision all day long; everyone mocks me.
20:7. O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me:

20:7 Ты влек меня, Господи, и я увлечен; Ты сильнее меня и превозмог, и я каждый день в посмеянии, всякий издевается надо мною.
20:7
ἠπάτησάς απαταω delude; deceive
με με me
κύριε κυριος lord; master
καὶ και and; even
ἠπατήθην απαταω delude; deceive
ἐκράτησας κρατεω seize; retain
καὶ και and; even
ἠδυνάσθης δυναμαι able; can
ἐγενόμην γινομαι happen; become
εἰς εις into; for
γέλωτα γελως laughter
πᾶσαν πας all; every
ἡμέραν ημερα day
διετέλεσα διατελεω finish off
μυκτηριζόμενος μυκτηριζω mock
20:7
פִּתִּיתַ֤נִי pittîṯˈanî פתה seduce
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וָֽ wˈā וְ and
אֶפָּ֔ת ʔeppˈāṯ פתה seduce
חֲזַקְתַּ֖נִי ḥᵃzaqtˌanî חזק be strong
וַ wa וְ and
תּוּכָ֑ל ttûḵˈāl יכל be able
הָיִ֤יתִי hāyˈîṯî היה be
לִ li לְ to
שְׂחֹוק֙ śᵊḥôq שְׂחֹוק laughter
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
כֻּלֹּ֖ה kullˌō כֹּל whole
לֹעֵ֥ג lōʕˌēḡ לעג mock
לִֽי׃ lˈî לְ to
20:7. seduxisti me Domine et seductus sum fortior me fuisti et invaluisti factus sum in derisum tota die omnes subsannant me
Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughingstock all the day, all scoff at me.
20:7. “You have led me away, O Lord, and I have been led away. You have been stronger than I, and you have prevailed. I have become a derision all day long; everyone mocks me.
20:7. O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-18: Оскорбления, каким подвергся пророк, заставляют его снова жаловаться на свою судьбу. Он даже решился было вовсе перестать пророчествовать, но не мог привести свое решение в осуществление. Господь побуждает его продолжать свое служение и, в надежде на Его помощь, пророк высказывает свою уверенность в погибели его врагов. Но вскоре человеческая немощь опять дает знать о себе и пророк проклинает день своего рождения.

7: С евр. точнее: "Ты увлек или уговорил меня, Господи, я поступаю против своей воли?"
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. 8 For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily. 9 Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. 10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. 11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. 12 But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. 13 Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
Pashur's doom was to be a terror to himself; Jeremiah, even now, in this hour of temptation, is far from being so; and yet it cannot be denied but that he is here, through the infirmity of the flesh, strangely agitated within himself. Good men are but men at the best. God is not extreme to mark what they say and do amiss, and therefore we must not be so, but make the best of it. In these verses it appears that, upon occasion of the great indignation and injury that Pashur did to Jeremiah, there was a struggle in his breast between his graces and his corruptions. His discourse with himself and with his God, upon this occasion, was somewhat perplexed; let us try to methodize it.
I. Here is a sad representation of the wrong that was done him and the affronts that were put upon him; and this representation, no doubt, was according to truth, and deserves no blame, but was very justly and very fitly made to him that sent him, and no doubt would bear him out. He complains,
1. That he was ridiculed and laughed at; they made a jest of every thing he said and did; and this cannot but be a great grievance to an ingenuous mind (v. 7, 8): I am in derision; I am mocked. They played upon him, and made themselves and one another merry with him, as if he had been a fool, good for nothing but to make sport. Thus he was continually: I was in derision daily. Thus he was universally: Every one mocks me; the greatest so far forget their own gravity, and the meanest so far forget mine. Thus our Lord Jesus, on the cross, was reviled both by priests and people; and the revilings of each had their peculiar aggravation. And what was it that thus exposed him to contempt and scorn? It was nothing but his faithful and zealous discharge of the duty of his office, v. 8. They could find nothing for which to deride him but his preaching; it was the word of the Lord that was made a reproach. That for which they should have honoured and respected him--that he was entrusted to deliver the word of the Lord to them was the very thing for which they reproached and reviled him. He never preached a sermon, but, though he kept as closely as possible to his instructions, they found something or other in it for which to banter and abuse him. Note, It is sad to think that, though divine revelation be one of the greatest blessings and honours that ever was bestowed upon the world, yet it has been turned very much to the reproach of the most zealous preachers and believers of it. Two things they derided him for:-- (1.) The manner of his preaching: Since he spoke, he cried out. He had always been a lively affectionate preacher, and since he began to speak in God's name he always spoke as a man in earnest; he cried aloud and did not spare, spared neither himself nor those to whom he preached; and this was enough for those to laugh at who hated to be serious. It is common for those that are unaffected with and disaffected to, the things of God themselves, to ridicule those that are much affected with them. Lively preachers are the scorn of careless unbelieving hearers. (2.) The matter of his preaching: He cried violence and spoil. He reproved them for the violence and spoil which they were guilty of towards one another; and he prophesied of the violence and spoil which should be brought upon them as the punishment of that sin; for the former they ridiculed him as over-precise, for the latter as over-credulous; in both he was provoking to them, and therefore they resolved to run him down. This was bad enough, yet he complains further.
2. That he was plotted against and his ruin contrived; he was not only ridiculed as a weak man, but reproached and misrepresented as a bad man and dangerous to the government. This he laments as his grievance, v. 10. Being laughed at, though it touches a man in point of honour, is yet a thing that may be easily laughed at again; for, as it has been well observed, it is no shame to be laughed at, but to deserve to be so. But there were those that acted a more spiteful part, and with more subtlety. (1.) They spoke ill of him behind his back, when he had no opportunity of clearing himself, and were industrious to spread false reports concerning him: I heard, at second hand, the defaming of many, fear on every side (of many Magor-missabibs, so some read it), of many such men as Pashur was, and who may therefore expect his doom. Or this was the matter of their defamation; they represented Jeremiah as a man that instilled fears and jealousies on every side into the minds of the people, and so made them uneasy under the government, and disposed them to a rebellion. Or he perceived them to be so malicious against him that he could not but be afraid on every side; wherever he was he had reason to fear informers; so that they made him almost a Magor-missabib. These words are found in the original, verbatim, the same, Ps. xxxi. 13, I have heard the slander or defaming of many, fear on every side. Jeremiah, in his complaint, chooses to make use of the same words that David had made use of before him, that it might be a comfort to him to think that other good men had suffered similar abuses before him, and to teach us to make use of David's psalms with application to ourselves, as there is occasion. Whatever we have to say, we may thence take with us words. See how Jeremiah's enemies contrived the matter: Report, say they, and we will report it. They resolve to cast an odium upon him, and this is the method they take: "Let some very bad thing be said of him, which may render him obnoxious to the government, and, though it be ever so false, we will second it, and spread it, and add to it." (For the reproaches of good men lose nothing by the carriage.) "Do you that frame a story plausibly, or you that can pretend to some acquaintance with him, report it once, and we will all report it from you, in all companies, that we come into. Do you say it, and we will swear it; do you set it a going, and we will follow it." And thus both are equally guilty, those that raise and those that propagate the false report. The receiver is as bad as the thief. (2.) They flattered him to his face, that they might get something from him on which to ground an accusation, as the spies that came to Christ feigning themselves to be just men, Luke xx. 20; xi. 53, 54. His familiars, that he conversed freely with and put a confidence in, watched for his halting, observed what he said, which they could by any strained innuendo put a bad construction upon, and carried it to his enemies. His case was very sad when those betrayed him whom he took to be his friends. They said among themselves, "If we accost him kindly, and insinuate ourselves into his acquaintance, per-adventure he will be enticed to own that he is in confederacy with the enemy and a pensioner to the king of Babylon, or we shall wheedle him to speak some treasonable words; and then we shall prevail against him, and take our revenge upon him for telling us of our faults and threatening us with the judgments of God." Note, Neither the innocence of the dove, no, nor the prudence of the serpent to help it, can secure men from unjust censure and false accusation.
II. Here is an account of the temptation he was in under this affliction; his feet were almost gone, as the psalmist's, Ps. lxxiii. 2. And this is that which is most to be dreaded in affliction, being driven by it to sin, Neh. vi. 13. 1. He was tempted to quarrel with God for making him a prophet. This he begins with (v. 7): O Lord! thou hast deceived me, and I was deceived. This as we read it, sounds very harshly. God's servants have been always ready to own that he is a faithful Master and never cheated them; and therefore this is the language of Jeremiah's folly and corruption. If, when God called him to be a prophet and told him he would set him over the kingdoms (ch. i. 10) and make him a defenced city, he flattered himself with an expectation of having universal respect paid to him as a messenger from heaven, and living safe and easy, and afterwards it proved otherwise, he must not say that God had deceived him, but that he had deceived himself; for he knew how the prophets before him had been persecuted, and had no reason to expect better treatment. Nay, God had expressly told him that all the princes, priests, and people of the land would fight against him (ch. i. 18, 19), which he had forgotten, else he would not have laid the blame on God thus. Christ thus told his disciples what opposition they should meet with, that they might not be offended, John xvi. 1, 2. But the words may very well be read thus: Thou hast persuaded me, and I was persuaded; it is the same word that was used, Gen. ix. 27, margin, God shall persuade Japhet. And Prov. xxv. 15, By much forbearance is a prince persuaded. And Hos. ii. 14, I will allure her. And this agrees best with what follows: "Thou wast stronger than I, didst over-persuade me with argument; nay, didst overpower me, by the influence of thy Spirit upon me, and thou hast prevailed." Jeremiah was very backward to undertake the prophetic office; he pleaded that he was under age and unfit for the service; but God over-ruled his pleas, and told him that he must go, ch. i. 6, 7. "Now, Lord," says he, "since thou hast put this office upon me, why dost thou not stand by me in it? Had I thrust myself upon it, I might justly have been in derision; but why am I so when thou didst thrust me into it?" It was Jeremiah's infirmity to complain thus of God as putting a hardship upon him in calling him to be a prophet, which he would not have done had he considered the lasting honour thereby done him, sufficient to counterbalance the present contempt he was under. Note, As long as we see ourselves in the way of God and duty it is weakness and folly, when we meet with difficulties and discouragements in it, to wish we had never set out in it. 2. He was tempted to quit his work and give it over, partly because he himself met with so much hardship in it and partly because those to whom he was sent, instead of being edified and made better, were exasperated and made worse (v. 9): "Then I said, Since by prophesying in the name of the Lord I gain nothing to him or myself but dishonour and disgrace, I will not make mention of him as my author for any thing I say, nor speak any more in his name; since my enemies do all they can to silence me, I will even silence myself, and speak no more, for I may as well speak to the stones as to them." Note, It is a strong temptation to poor ministers to resolve that they will preach no more when they see their preaching slighted and wholly ineffectual. But let people dread putting their ministers into this temptation. Let not their labour be in vain with us, lest we provoke them to say that they will take no more pains with us, and provoke God to say, They shall take no more. Yet let not ministers hearken to this temptation, but go on in their duty, notwithstanding their discouragements, for this is the more thankworthy; and, though Israel be not gathered, yet they shall be glorious.
III. Here is an account of his faithful adherence to his work and cheerful dependence on his God notwithstanding.
1. He found the grace of God mighty in him to keep him to this business, notwithstanding the temptation he was in to throw it up: "I said, in my haste, I will speak no more in his name; what I have in my heart to deliver I will stifle and suppress. But I soon found it was in my heart as a burning fire shut up in my bones, which glowed inwardly, and must have vent; it was impossible to smother it; I was like a man in a burning fever, uneasy and in a continual agitation; while I kept silence from good my heart was hot within me, it was pain and grief to me, and I must speak, that I might be refreshed;" Ps. xxix. 2, 3; Job xxxii. 20. While I kept silence, my bones waxed old, Ps. xxxii. 3. See the power of the spirit of prophecy in those that were actuated by it; and thus will a holy zeal for God even eat men up, and make them forget themselves. I believed, therefore have I spoken. Jeremiah was soon weary with forbearing to preach, and could not contain himself; nothing puts faithful ministers to pain so much as being silenced, nor to terror so much as silencing themselves. Their convictions will soon triumph over temptations of that kind; for woe is unto me if I preach not the gospel, whatever it cost me, 1 Cor. ix. 16. And it is really a mercy to have the word of God thus mighty in us to overpower our corruptions.
2. He was assured of God's presence with him, which would be sufficient to baffle all the attempts of his enemies against him (v. 11): "They say, We shall prevail against him; the day will undoubtedly be our own. But I am sure that they shall not prevail, they shall not prosper. I can safely set them all at defiance, for the Lord is with me, is on my side, to take my part against them (Rom. viii. 31), to protect me from all their malicious designs upon me. He is with me to support me and bear me up under the burden which now presses me down. He is with me to make the word I preach answer the end he designs, though not the end I desire. He is with me as a mighty terrible one, to strike a terror upon them, and so to overcome them." Note, Even that in God which is terrible is really comfortable to his servants that trust in him, for it shall be turned against those that seek to terrify his people. God's being a mighty God bespeaks him a terrible God to all those that take up arms against him or any one that, like Jeremiah, was commissioned by him. How terrible will the wrath of God be to those that think to daunt all about them and will themselves be daunted by nothing! The most formidable enemies that act against us appear despicable when we see the Lord for us as a mighty terrible one, Neh. iv. 14. Jeremiah speaks now with a good assurance: "If the Lord be with me, my persecutors shall stumble, so that, when they pursue me, they shall not overtake me (Ps. xxvii. 2), and then they shall be greatly ashamed of their impotent malice and fruitless attempts. Nay, their everlasting confusion and infamy shall never be forgotten; they shall not forget it themselves, but it shall be to them a constant and lasting vexation, whenever they think of it; others shall not forget it, but it shall leave upon them an indelible reproach."
3. He appeals to God against them as a righteous Judge, and prays judgment upon his cause, v. 12. He looks upon God as the God that tries the righteous, takes cognizance of them, and of every cause that they are interested in. He does not judge in favour of them with partiality, but tries them, and finding that they have right on their side, and that their persecutors wrong them and are injurious to them, he gives sentence for them. He that tries the righteous tries the unrighteous too, and he is very well qualified to do both; for he sees the reins and the heart, he certainly knows men's thoughts and affections, their aims and intentions, and therefore can pass an unerring judgment on their words and actions. Now this is the God, (1.) To whom the prophet here refers himself, and in whose court he lodges his appeal: Unto thee have I opened my cause. Not but that God perfectly knew his cause, and all the merits of it, without his opening; but the cause we commit to God we must spread before him. He knows it, but he will know it from us, and allows us to be particular in the opening of it, not to affect him, but to affect ourselves. Note, It will be an ease to our spirits, when we are oppressed and burdened, to open our cause to God and pour out our complaints before him. (2.) By whom he expects to be righted; "Let me see thy vengeance on them, such vengeance as thou thinkest fit to take for their conviction and my vindication, the vengeance thou usest to take on persecutors." Note, Whatever injuries are done us, we must not study to avenge ourselves, but must leave it to that God to do it to whom vengeance belongs, and who hath said, I will repay.
4. He greatly rejoices and praises God, in a full confidence that God would appear for his deliverance, v. 13. So full is he of the comfort of God's presence with him, the divine protection he is under, and the divine promise he has to depend upon, that in a transport of joy he stirs up himself and others to give God the glory of it: Sing unto the Lord, praise you the Lord. Here appears a great change with him since he began this discourse; the clouds are blown over, his complaints all silenced and turned into thanksgivings. He has now an entire confidence in that God whom (v. 7) he was distrusting; he stirs up himself to praise that name which (v. 9) he was resolving no more to make mention of. It was the lively exercise of faith that made this happy change, that turned his sighs into songs and his tremblings into triumphs. It is proper to express our hope in God by our praising him, and our praising God by our singing to him. That which is the matter of the praise is, He hath delivered the soul of the poor from the hand of the evil-doers; he means especially himself, his own poor soul. "He hath delivered me formerly when I was in distress, and now of late out of the hand of Pashur, and he will continue to deliver me, 2 Cor. i. 10. He will deliver my soul from the sin that I am in danger of falling into when I am thus persecuted. He hath delivered me from the hand of evil-doers, so that they have not gained their point, nor had their will." Note, Those that are faithful in well-doing need not fear those that are spiteful in evil-doing, for they have a God to trust to who has well-doers under the hand of his protection and evil-doers under the hand of his restraint.
Adam Clarke: Commentary on the Bible - 1831
20:7: O Lord, thou hast deceived me - Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison.
I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani, thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly irreverent. It is used in the same sense here as in Gen 9:27 : God shall enlarge (persuade, margin) Japheth; and he shall dwell in the tents of Shem.
Albert Barnes: Notes on the Bible - 1834
20:7
Thou hast deceived me ... - What Jeremiah refers to is the joy with which he had accepted the prophetic office Jer 15:16, occasioned perhaps by taking the promises in Jer 1:18 too literally as a pledge that he would succeed.
Thou art stronger than I - Rather, "Thou hast taken hold of me." God had taken Jeremiah in so firm a grasp that he could not escape from the necessity of prophesying. He would have resisted, but the hand of God pRev_ailed.
I am in derision daily - literally, "I am become a laughing-stock all the day, i. e., peripetually.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: deceived: or, enticed, Jer 1:6-8, Jer 1:18, Jer 1:19, Jer 15:18, Jer 17:16; Exo 5:22, Exo 5:23; Num 11:11-15
thou art: Jer 20:9; Eze 3:14; Mic 3:8; Co1 9:6
I am: Jer 15:10, Jer 29:26; Kg2 2:23; Psa 22:6, Psa 22:7, Psa 35:15, Psa 35:16, Psa 69:9-12; Lam 3:14; Hos 9:7; Luk 16:14, Luk 22:63, Luk 22:64, Luk 23:11, Luk 23:35, Luk 23:36; Act 17:18, Act 17:32; Co1 4:9-13; Heb 11:36
Carl Friedrich Keil and Franz Delitzsch
20:7
The Prophet's Complaints as to the Sufferings Met with in his Calling. - This portion contains, first, a complaint addressed to the Lord regarding the persecutions which the preaching of God's word draws down on Jeremiah, but the complaint passes into a jubilant cry of hope (Jer 20:7-13); secondly, a cursing of the day of his birth (Jer 20:13-18). The first complaint runs thus:
Jer 20:7-13
"Thou hast persuaded me, Jahveh, and I let myself be persuaded; Thou hast laid hold on me and hast prevailed. I am become a laughter the whole day long, every one mocketh at me. Jer 20:8. For as often as I speak, I must call out and cry violence and spoil, for the word of Jahveh is made a reproach and a derision to me all the day. Jer 20:9. And I said, I will not more remember nor speak more in His name; then was it in my heart as burning fire, shut up in my bones, and I become weary of holding out, and cannot. Jer 20:10. For I heard the talk of many: Fear round about! Report, and let us report him! Every man of my friendship lies in wait for my downfall: Peradventure he will let himself be enticed, that we may prevail against him and take our revenge on him. Jer 20:11. But Jahveh stands by me as a mighty warrior; therefore shall my persecutors stumble and not prevail, shall be greatly put to shame, because they have not dealt wisely, with everlasting disgrace which will not be forgotten. Jer 20:12. And, Jahveh of hosts that trieth the righteous, that seeth reins and heart, let me see Thy vengeance on them, for to Thee have I committed my cause. Jer 20:13. Sing to Jahveh, praise Jahveh, for He saves the soul of the poor from the hand of the evil-doers."
This lament as to the hatred and persecution brought upon him by the preaching of the word of the Lord, is chiefly called forth by the proceedings, recounted in Jer 20:1, Jer 20:2, of the temple-warden Pashur against him. This is clear from the מגור ; for, as Nהg. truly remarks, the use of this expression against the prophet may certainly be most easily explained by the use he had so pregnantly made of it against one so distinguished as Pashur. Besides, the bitterness of the complaint, rising at last to the extent of cursing the day of his birth (Jer 20:14.), is only intelligible as a consequence of such ill-usage as Pashur had already inflicted on him. For although his enemies had schemed against his life, they had never yet ventured positively to lay hands on his person. Pashur first caused him to be beaten, and then had him kept a whole night long in the torture of the stocks. From torture like this his enemies might proceed even to taking his life, if the Lord did not miraculously shield him from their vengeance. - The complaint, Jer 20:7-13, is an outpouring of the heart to God, a prayer that begins with complaint, passes into confidence in the Lord's protection, and ends in a triumph of hope. In Jer 20:7 and Jer 20:8 Jeremiah complains of the evil consequences of his labours. God has persuaded him to undertake the office of prophet, so that he has yielded to the call of God. The words of Jer 20:7 are not an upbraiding, nor are they given in an upbraiding tone (Hitz.); for פּתּה does not mean befool, but persuade, induce by words to do a thing. חזק used transitively, but not as 3Kings 16:22, overpower (Ros., Graf, etc.); for then it would not be in keeping with the following ותּוּכל, which after "overpower" would seem very feeble. It means: lay hold of; as usually in the Hiph., so here in Kal. It thus corresponds to חזקת יד, Is 8:11, denoting the state of being laid hold of by the power of the Spirit of God in order to prophesy. תּוּכל, not: Thou hast been able, but: Thou hast prevailed, conquered. A sharp contrast to this is presented by the issue of his prophetic labours: I am become a laughing-stock all the day, i.e., incessantly. כּלּה, its (the people's) entirety = all the people. - In Jer 20:8 "call" is explained by "cry out violence and spoil:" complain of the violence and spoliation that are practised. The word of Jahveh is become a reproach and obloquy, i.e., the proclamation of it has brought him only contempt and obloquy. The two cases of כּי are co-ordinate; the two clauses give two reasons for everybody mocking at him. One is objective: so often as he speaks he can do nothing but complain of violence, so that he is ridiculed by the mass of the people; and one is subjective: his preaching brings him only disgrace. Most comm. refer "violence and spoiling" to the ill-usage the prophet experiences; but this does not exhaust the reference of the words.
Jer 20:9
After such bitter experiences, the thought arose in his soul: I will remember Him (Jahveh) no more, i.e., make no more mention of the Lord, nor speak in His name, labour as a prophet; but it was within him as burning fire. The subject is not expressed, but is, as Ros. and Hitz. rightly say, the word of Jahveh which is held back. "Shut up in my bones" is apposition to "burning fire," for אשׁ occurs elsewhere also as masc., e.g., Jer 48:45; Job 20:26; Ps 104:4. The word of God dwells in the heart; but from there outwards it acts upon his whole organism, like a fire shut up in the hollow of his bones, burning the marrow of them (Job 21:24), so that he can no longer bear to keep silence. The perfects "and I said," "and (then) it was," "and I became weary," are to be taken as preterites, expressing events that have several times been repeated, and so the final result is spoken in the imperf. I cannot.
Jer 20:10-13
Jer 20:10 gives the reason for the resolution, adopted but not carried out, of speaking no more in the name of the Lord. This was found in the reports that reached his ears of schemes against his life. The first clause is a verbal quotation from Ps 31:14, a lament of David in the time of Saul's persecutions. דּבּה, base, backbiting slander. The phrase: Fear round about, indicates, in the form of a brief popular saying, the dangerous case in which the prophet was,
(Note: Hupfeld on Ps 31:14 holds מגור מסּביב to be a proverbial expression for a harassed condition, full of terrors, since the phrase is frequently used by Jeremiah (besides the present Jer 20:3, Jer 20:4, and Jer 20:15, it is at Jer 6:25; Jer 46:5; Jer 49:29; Lam 2:22). The use made of it in v. 3 would in that case be easily understood. For we cannot infer, as Ng. would do, that Jeremiah must have formed the phrase himself, from the fact that, except in Ps 31:14, it is nowhere found but in Jeremiah.)
which his adversaries prepare for him by their repeating: Report him, we will report him.
Report: here, report to the authorities as a dangerous man. Even those who are on friendly terms with him lie in wait for his fall. This phrase too is formed of phrases from the Psalms. On "am of my peace," cf. Ps 41:10; on צלעי, Ps 35:15; Ps 38:18; and on שׁמר, watch, lie in wait for, Ps 56:7; Ps 71:10. "Peradventure" - so they said - "he may let himself be enticed," sc. to say something on which a capital charge may be founded (Graf). With "that we may prevail against him," cf. Jer 1:19; Jer 15:20. - At Jer 20:11 the lament rises into confidence in the Lord, springing from the promise given to him by God at his call. אותי (for אתּי) יהוה recalls Jer 1:19; Jer 15:20.The designation of God as גּבּור is formed after Jer 15:21. Because the Lord has promised to deliver him out of the hand of the עריצים, violent, he now calls him a hero using violence, and on this founds his assurance that his persecutors will accomplish nothing, but will come to a downfall, to shame, and be covered with never-dying, never-to-be-forgotten disgrace. Because they have dealt not wisely, i.e., foolishly, see on Jer 10:21; not: because they did not prosper, which would give a weak, superfluous idea, since their not prospering lies already in בּושׁ, spe frustrari. This disgrace will befall the persecutors, because the Lord of hosts will, as Searcher of hearts, take the part of the righteous, and will take vengeance on their foes. This is the force of Jer 20:12, which, with a few changes, is repeated from Jer 11:20. - In this trustfulness his soul rises to a firm hope of deliverance, so that in Jer 20:13 he can call on himself and all the godly to praise God, the Saviour of the poor. Cf. Ps 31:8; Ps 35:9-10, Ps 35:28, etc.
Jer 20:14-18
The day of his birth cursed. - Jer 20:14. "Cursed be the day wherein I was born! The day my mother bare me, let it not be blessed! Jer 20:15. Cursed be the man that brought the good tidings to my father, saying: A man-child is born to thee, who made him very glad. Jer 20:16. Let that man be as the cities which Jahveh overthrew without repenting; let him hear crying in the morning and a war-cry at noon-tide, Jer 20:17. Because he slew me not from the womb, and so my mother should have been my grave, and her womb should have been always great. Jer 20:18. Wherefore am I come forth out of the womb to see hardship and sorrow, and that my days should wear away in shame?"
Inasmuch as the foregoing lamentation had ended in assured hope of deliverance, and in the praise rendered to God therefor, it seems surprising that now there should follow curses on the day of his birth, without any hint to show that at the end this temptation, too, had been overcome. For this reason Ew. wishes to rearrange the two parts of the complaint, setting Jer 20:14-18 before Jer 20:7-12. This transposition he holds to be so unquestionably certain, that he speaks of the order ad numbering of the verses in the text as an example, clear as it is remarkable, of displacement. But against this hypothesis we have to consider the improbability that, if individual copyists had omitted the second portion (Jer 20:14-18) or written it on the margin, others should have introduced it into an unsuitable place. Copyists did not go to work with the biblical text in such an arbitrary and clumsy fashion. Nor is the position occupied by the piece in question so incomprehensible as Ew. imagines. The cursing of the day of his birth, or of his life, after the preceding exaltation to hopeful assurance is not psychologically inconceivable. It may well be understood, if we but think of the two parts of the lamentation as not following one another in the prophet's soul in such immediate succession as they do in the text; if we regard them as spiritual struggles, separated by an interval of time, through which the prophet must successively pass. In vanquishing the temptation that arose from the plots of his enemies against his life, Jeremiah had a strong support in the promise which the Lord gave him at his call, that those who strove against him should not prevail against him; and the deliverance out of the hand of Pashur which he had just experience, must have given him an actual proof that the Lord was fulfilling His promise. The feeling of this might fill the trembling heart with strength to conquer his temptation, and to elevate himself again, in the joyful confidence of faith, to the praising of the Lord, who delivers the soul of the poor from the hand of the ungodly. But the power of the temptation was not finally vanquished by the renewal of his confidence that the Lord will defend him against all his foes. The unsuccess of his mission might stir up sore struggles in his soul, and not only rob him of all heart to continue his labours, but excite bitter discontent with a life full or hardship and sorrow - a discontent which found vent in his cursing the day of his birth.
The curse uttered in Jer 20:14-18 against the day of his birth, while it reminds us of the verses, Jer 3:3., in which Job curses the day of his conception and of his birth, is markedly distinguished in form and substance from that dreadful utterance of Job's. Job's words are much more violent and passionate, and are turned directly against God, who has given life to him, to a man whose way is hid, whom God hath hedged round. Jeremiah, on the other hand, curses first the day of his birth (Jer 20:14), then the man that brought his father the joyful news of the birth of a son (Jer 20:15-17), because his life is passing away in hardship, trials, sorrow, and shame, without expressly blaming God as the author of that life.
Jer 20:14
The day on which I was born, let it be cursed and not blessed, sc. because life has never been a blessing to me. Job wishes that the day of his birth and the night of his conception may perish, be annihilated.
Jer 20:15
In the curse on the man that brought the father the news of the birth, the stress lies on the clause, "who made him very glad," which goes to strengthen בּשּׂר, εὐαγγελίζεσθαι, a clause which is subordinated to the principal clause without any grammatical connection (cf. Ew. 341, b). The joy that man gave the father by his news is become to the son a source of bitter grief.
Jer 20:16
He wishes the fate of Sodom (Gen 19:25), namely ruin, to befall that man. ולא נחם, and may He (Jahveh) not let it repent Him, is adverbially used: without feeling compunction for the destruction, i.e., without pity. In Jer 20:16 destruction is depicted under the figure of the terrors of a town beleaguered by enemies and suddenly taken. זעקה, the wailing cry of the afflicted townspeople; תּרוּעה, the war-cry of the enemies breaking in; cf. Jer 15:8.
Jer 20:17-18
tells why the curse should fall on that man: because (אשׁר, causal) he slew me not from the womb, i.e., according to what follows: while yet in the womb, and so (ותּהי with ו consec.) my mother would have become my grave. Logically considered, the subject to מותתני can only be the man on whom the curse of Jer 20:15 is pronounced. But how could the man kill the child in the mother's womb? This consideration has given occasion to various untenable renderings. Some have taken "from the womb," according to Job 3:11, in the sense: immediately after birth, simul ac ex utero exiissem (Ros.). This is grammatically fair enough, but it does not fall in with the context; for then the following Vav consec. must be taken as having the negative force "or rather," the negation being repeated in the next clause again (Ros., Graf). Both these cases are grammatically inadmissible. Others would supply "Jahveh" as subject to מותתני, or take the verb as with indefinite subject, or as passive. But to supply "Jahveh" is quite arbitrary; and against the passive construction it must be said that thus the causal nexus, indicated by אשׁר, between the man on whom the curse is to fall and the slaying of the child is done away with, and all connection for the אשׁר with what precedes would be lost. The difficulty arising from simply accepting the literal meaning is solved by the consideration, that the curse is not levelled against any one particular person. The man that was present at the birth, so as to be able to bring the father the news of it, might have killed the child in the mother's womb. Jeremiah is as little thinking how this could happen as, in the next words, he is of the possibility of everlasting pregnancy. His words must be taken rhetorically, not physiologically. That pregnancy is everlasting that has no birth at the end of it. - In Jer 20:18 a reason for the curse is given, in that birth had brought him only a life of hardship and sorrow. To see hardship, i.e., experience, endure it. His days pass away, vanish in shame, i.e., shame at the discomfiture of hopes; for his life-calling produces no fruit, his prophetic work is in vain, since he cannot save his people from destruction.
The curse on the day of birth closes with a sigh at the wretchedness of life, without any hint that he again rises to new joyful faith, and without God's reprimanding him for his discontent as in Jer 11:19. This difficulty the comm. have not touched upon; they have considered only the questions: how at all such a curse in the mouth of a prophet is to be defended; and whether it is in its right place in this connection, immediately after the words so full of hope as Jer 20:11. (cf. Ng.). The latter question we have already discussed art the beginning of the exposition of these verses. As to the first, opinions differ. Some take the curse to be a purely rhetorical form, having no object whatsoever. For, it is said, the long past day of his birth is as little an object on which the curse could really fall, as is the man who told his father of the birth of a son - a man who in all probability never had a real existence (Ng.). To this view, ventured so early as Origen, Cor. a Lap. has justly answered: obstat, quod dies illa exstiterit fueritque creatura Dei; non licet autem maledicere alicui creaturae Dei, sive illa praesens sit sive praeterita. Others, as Calv., espied in this cursing quasi sacrilegum furorem, and try to excuse it on the ground that the principium hujus zeli was justifiable, because Jeremiah cursed the day of his birth not because of personal sufferings, sicknesses, poverty, and the like, but quoniam videret se perdere operam, quum tamen fideliter studeret eam impendere in salutem populi, deinde quum videret doctrinam Dei obnoxiam esse probris et vituperationibus, quum videret impios ita procaciter insurgere, quum videret totam pietatem ita haberi ludibrio. But the sentence passed, that the prophet gravissime peccaverit ut esset contumeliosus in Deu, is too severe one, as is also that of the Berleburg Bible, that "Jeremiah therein stands for an example of warning to all faithful witnesses for the truth, showing that they should not be impatient of the reproach, contempt, derision, and mockery that befall them on that account, if God's long-suffering bears with the mockers so long, and ever delays His judgments." For had Jeremiah sinned so grievously, God would certainly have reproached him with his wrong-doing, as in Jer 15:19. Since that is not here the case, we are not entitled to make out his words to be a beacon of warning to all witnesses for the truth. Certainly this imprecation was not written fore our imitation; for it is doubtless an infirmitas, as Seb. Schm. called it - an outbreak of the striving of the flesh against the spirit. But it should be to us a source of instruction and comfort. From it we should, on the one hand, learn the full weight of the temptation, so that we may arm ourselves with prayer in faith as a weapon against the power of the tempter; on the other hand, we should see the greatness of God's grace, which raises again those that are stumbling to their fall, and does not let God's true servants succumb under the temptation, as we gather from the fact, that the Lord does not cast off His servant, but gives him the needed strength for carrying on the heavy labours of his office. - The difficulty that there is no answer from the Lord to this complaint, neither by way of reprimand nor of consolation, as in Jer 12:5., Jer 15:10, Jer 15:19., is solved when we consider that at his former complainings the Lord had said to him all that was needed to comfort him and raise him up again. A repetition of those promises would have soothed his bitterness of spirit for a time, perhaps, but not permanently. For the latter purpose the Lord was silent, and left him time to conquer from within the temptation that was crushing him down, by recalling calmly the help from God he had so often hitherto experienced in his labours, especially as the time was now not far distant in which, by the bursting of the threatened judgment on Jerusalem and Judah, he should not only be justified before his adversaries, but also perceive that his labour had not been in vain. And that Jeremiah did indeed victoriously struggle against this temptation, we may gather from remembering that hereafter, when, especially during the siege of Jerusalem under Zedekiah, he had still sorer afflictions to endure, he no longer trembles or bewails the sufferings connected with his calling.
Geneva 1599
20:7 O LORD, thou hast deceived me, and I was (c) deceived: thou art stronger than I, and hast (d) prevailed: I am in derision daily, every one mocketh me.
(c) In this appears the impatiency which often overcomes the servants of God when they do not see their labours profit, and also feel their own weakness. See Jer 15:18
(d) You thrust me forth to this work against my will.
John Gill
20:7 O Lord, thou hast deceived me, and I was deceived,.... What follows from hence to the end of the chapter is thought to have been said by the prophet, when in the stocks, or in prison, and shows mixture of grace and corruption in him; a struggle between flesh and spirit, and the force of a temptation under which he laboured, arising from difficulties and discouragements in his work; and he not only complains to God, but of him; that he had deceived him, when he first called him to be a prophet, by telling him that he should be set over nations and kingdoms, to pull them down, Jer 1:10; which he understood of foreign nations, but now found his own people were meant, so Jerom; or in not immediately executing the threatenings he sent him with; as was the case of Jonah; or by giving him reason to expect honour and ease, whereas he met with nothing but disrespect and trouble; and that he should have divine protection and success against his opposers, Jer 1:18; whereas he was now delivered into their hands, and used in the most reproachful manner; but be it so, this was all a mistake of the prophet, and no deception of God. Calvin takes it to be ironically spoken, expressing the sense of his enemies, who charging him with a deception, tacitly charged God with being the author of it. Others, to soften the expression, render the words, "if thou hast deceived me, I am deceived"; or, "thou hast deceived me if I am deceived" (y). But it seems best of all to translate them, as they will hear it, "O Lord, thou hast persuaded me, and I was persuaded" (z); so the word is used of God in Gen 9:27; "God shall enlarge" or "persuade Japheth"; see also Hos 2:14, where it is rendered allure; and then the sense is, thou hast persuaded me to take upon me the prophetical office against my will, and against remonstrances made by me; and I was persuaded by thy words and promises, and by thy spirit and grace, to enter upon it; to which sense the following words incline:
thou art stronger than I, and hast prevailed; so strong were the arguments, motives, and inducements the Lord made use of; so pressing his injunctions and commands; so forcible the constraints of his spirit; that the prophet was obliged to yield unto them, and was made willing in the day of his power to comply, though first it was sore against his will; but he could not withstand the divine call, and therefore might have hoped, since it was so manifest that he was sent of God, and did not run of himself, that he should have met with a better reception, and more success; but so it was not:
I am in derision daily, everyone mocketh me; he was the laughing stock of everyone of the people of Israel, from the highest to the lowest; princes, priests, and people, all derided him and his prophecies, and that continually, every day, and all the day long, and especially when he was in the stocks; though it was not only his person they mocked, but the word of the Lord by him, as appears from Jer 20:8.
(y) "Domine si ego sim seductus, tu es qui me seduxit", Genevenses; "pellexisti me, quando pellectus sum", Junius & Tremellius; sic Syr. "tu decepisti me, si deceptus sim; quidam" in Gataker. (z) "Persuasisti mihi, O Jehovah, et persuasus sum", Luther, Piscator, Schmidt.
John Wesley
20:7 Hast prevailed - Thou prevailedst against me. Jeremiah at first excused himself to God, Jer 1:6, but the Lord prevailed against him replying, Jer 1:7, Say not, I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak, Jer 1:9. This is all that is here meant, namely, God's over - ruling him contrary to his own inclinations.
Robert Jamieson, A. R. Fausset and David Brown
20:7 Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19).
deceived--Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Gen 9:27, Margin; Prov 25:15; Hos 2:14).
stronger than I--Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jer 1:5-7); yet, when I exercise my office, I am treated with derision (Lam 3:14).
20:820:8: զի դառնութեամբ բանից իմոց արարից ա՛յպն զարհամարհութիւն, եւ ՚ի չուառութենէ բողոք բարձից. զի եղեւ ինձ բան Տեառն ՚ի նախատինս եւ ՚ի կատակա՛նս զօրհանապազ[11259]։ [11259] Ոմանք. Զի դառնութեան բանից... եւ ՚ի թշուառութենէ բողոք... ինձ բանն Տեառն։
8 որովհետեւ իմ դառն խօսքերով այպ ու արհամարհանք վաստակեցի: Իմ թշուառութեան պատճառով ես բողոք եմ բարձրացնելու, քանզի Տիրոջ խօսքն ինձ բերեց նախատինք եւ հանապազօրեայ ծաղրուծանակ:
8 Քանզի կը խօսիմ, կ’աղաղակեմ Եւ բռնութեան ու զրկանքի համար կը բողոքեմ։Տէրոջը խօսքը ամէն օր նախատինք ու անարգանք եղաւ ինծի։
զի դառնութեամբ բանից իմոց արարից այպն զարհամարհութիւն``, եւ ի չուառութենէ բողոք բարձից. զի եղեւ ինձ բան Տեառն ի նախատինս եւ ի կատականս զօրհանապազ:

20:8: զի դառնութեամբ բանից իմոց արարից ա՛յպն զարհամարհութիւն, եւ ՚ի չուառութենէ բողոք բարձից. զի եղեւ ինձ բան Տեառն ՚ի նախատինս եւ ՚ի կատակա՛նս զօրհանապազ[11259]։
[11259] Ոմանք. Զի դառնութեան բանից... եւ ՚ի թշուառութենէ բողոք... ինձ բանն Տեառն։
8 որովհետեւ իմ դառն խօսքերով այպ ու արհամարհանք վաստակեցի: Իմ թշուառութեան պատճառով ես բողոք եմ բարձրացնելու, քանզի Տիրոջ խօսքն ինձ բերեց նախատինք եւ հանապազօրեայ ծաղրուծանակ:
8 Քանզի կը խօսիմ, կ’աղաղակեմ Եւ բռնութեան ու զրկանքի համար կը բողոքեմ։Տէրոջը խօսքը ամէն օր նախատինք ու անարգանք եղաւ ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 Ибо лишь только начну говорить я, кричу о насилии, вопию о разорении, потому что слово Господне обратилось в поношение мне и в повседневное посмеяние.
20:8 ὅτι οτι since; that πικρῷ πικρος bitter λόγῳ λογος word; log μου μου of me; mine γελάσομαι γελαω laugh ἀθεσίαν αθεσια and; even ταλαιπωρίαν ταλαιπωρια wretchedness ἐπικαλέσομαι επικαλεω invoke; nickname ὅτι οτι since; that ἐγενήθη γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach ἐμοὶ εμοι me καὶ και and; even εἰς εις into; for χλευασμὸν χλευασμος all; every ἡμέραν ημερα day μου μου of me; mine
20:8 כִּֽי־ kˈî- כִּי that מִ mi מִן from דֵּ֤י ddˈê דַּי sufficiency אֲדַבֵּר֙ ʔᵃḏabbˌēr דבר speak אֶזְעָ֔ק ʔezʕˈāq זעק cry חָמָ֥ס ḥāmˌās חָמָס violence וָ wā וְ and שֹׁ֖ד šˌōḏ שֹׁד violence אֶקְרָ֑א ʔeqrˈā קרא call כִּֽי־ kˈî- כִּי that הָיָ֨ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לִ֛י lˈî לְ to לְ lᵊ לְ to חֶרְפָּ֥ה ḥerpˌā חֶרְפָּה reproach וּ û וְ and לְ lᵊ לְ to קֶ֖לֶס qˌeles קֶלֶס derision כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
20:8. quia iam olim loquor vociferans iniquitatem et vastitatem clamito et factus est mihi sermo Domini in obprobrium et in derisum tota dieFor I am speaking now this long time, crying out against iniquity, and I often proclaim devastation: and the word of the Lord is made a reproach to me, and a derision all the day.
8. For as often as I speak, I cry out; I cry, Violence and spoil: because the word of the LORD is made a reproach unto me, and a derision, all the day.
20:8. For I speak now as I have long spoken: crying out against iniquity and proclaiming devastation. And the word of the Lord has been made into a reproach against me and a derision, all day long.
20:8. For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.
For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily:

20:8 Ибо лишь только начну говорить я, кричу о насилии, вопию о разорении, потому что слово Господне обратилось в поношение мне и в повседневное посмеяние.
20:8
ὅτι οτι since; that
πικρῷ πικρος bitter
λόγῳ λογος word; log
μου μου of me; mine
γελάσομαι γελαω laugh
ἀθεσίαν αθεσια and; even
ταλαιπωρίαν ταλαιπωρια wretchedness
ἐπικαλέσομαι επικαλεω invoke; nickname
ὅτι οτι since; that
ἐγενήθη γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἐμοὶ εμοι me
καὶ και and; even
εἰς εις into; for
χλευασμὸν χλευασμος all; every
ἡμέραν ημερα day
μου μου of me; mine
20:8
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
דֵּ֤י ddˈê דַּי sufficiency
אֲדַבֵּר֙ ʔᵃḏabbˌēr דבר speak
אֶזְעָ֔ק ʔezʕˈāq זעק cry
חָמָ֥ס ḥāmˌās חָמָס violence
וָ וְ and
שֹׁ֖ד šˌōḏ שֹׁד violence
אֶקְרָ֑א ʔeqrˈā קרא call
כִּֽי־ kˈî- כִּי that
הָיָ֨ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לִ֛י lˈî לְ to
לְ lᵊ לְ to
חֶרְפָּ֥ה ḥerpˌā חֶרְפָּה reproach
וּ û וְ and
לְ lᵊ לְ to
קֶ֖לֶס qˌeles קֶלֶס derision
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
20:8. quia iam olim loquor vociferans iniquitatem et vastitatem clamito et factus est mihi sermo Domini in obprobrium et in derisum tota die
For I am speaking now this long time, crying out against iniquity, and I often proclaim devastation: and the word of the Lord is made a reproach to me, and a derision all the day.
20:8. For I speak now as I have long spoken: crying out against iniquity and proclaiming devastation. And the word of the Lord has been made into a reproach against me and a derision, all day long.
20:8. For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Пророку, при каждом своем выступлении с проповедью, приходится жаловаться на насилия и обиды, ему причиняемые за его проповеди. Он, в самом деле, должен возвещать такие слова Божии, какие его согражданам в высшей степени неприятны и за которые пророку приходится расплачиваться постоянно.
Adam Clarke: Commentary on the Bible - 1831
20:8: I cried violence and spoil - This was the burden of the message thou didst give me.
Albert Barnes: Notes on the Bible - 1834
20:8
Translate," For as often as I speak, I must complain; I call out, Violence and spoil."
From the time Jeremiah began to prophesy, he had had reason for nothing but lamentation. Daily with louder voice and more desperate energy he must call out "violence and spoil;" as a perpetual protest against the manner in which the laws of justice were violated by powerful men among the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: I cried: Jer 4:19-22, Jer 5:1, Jer 5:6, Jer 5:15-17, Jer 6:6, Jer 6:7, Jer 7:9, Jer 13:13, Jer 13:14, Jer 15:1-4, Jer 15:13, Jer 15:14, Jer 17:27; Jer 18:16, Jer 18:17, Jer 19:7-11, Jer 28:8
the word: Jer 20:7, Jer 6:10; Ch2 36:16; Lam 3:61-63; Luk 11:45; Heb 11:26, Heb 13:13; Pe1 4:14
Geneva 1599
20:8 For since I spoke, I cried out, I cried violence and (e) spoil; because the word of the LORD was made a reproach to me, and a derision, daily.
(e) He shows that he did his office in that he reproved the people of their vices and threatened them with God's judgments: but because he was derided and persecuted for this, he was discouraged, and would have stopped preaching, except that God's spirit forced him to it.
John Gill
20:8 For since I spake, I cried out,.... Or, "when I speak, I cry" (a); whensoever I speak in the name of the Lord, and deliver message from him to the people, I lift up my voice and cry aloud, that all may hear and understand; and as showing zeal, fervour, and diligence: or, "I cry" with grief and trouble at the usage I meet with, and the contempt that is cast upon the word; or because of what I am obliged to declare to them, as follows. The Targum takes in both sense, of the word thus,
"for at the time that I prophesy, I lift up my voice, weeping, and crying.''
I cried violence and spoil: or, "proclaimed" it (b), for a different word is here used; that is, he publicly declared the rapine and oppression they were guilty of, inveighed against it, and reproved them for it; and foretold the violence of the enemy, and the spoil that he should make of them, when he should come upon them, even the king of Babylon; as well as cried out and complained of the injurious treatment he himself met with from them;
because the word of the Lord was made a reproach unto me, and a derision daily; which is a reason either why he cried with grief and sorrow; or why he cried violence and spoil, ruin and destruction: or, "though the word of the Lord was" (c), &c; yet he went on publishing and proclaiming it: or, "surely the word of the Lord was made a reproach" (d), &c; either because of the matter of it, it not being believed, or the manner in which it was delivered; or because it was not immediately fulfilled.
(a) "quum loquor exclamavi, i.e. loquor exclamans", Gataker. (b) "clamo", Pagninus, Junius & Tremellius; "proclamo", Piscator. (c) "quamvis". (d) "Verum, verbum Domini", so some in Vatablus; "utique", De Dieu, Gataker.
John Wesley
20:8 Since - Since I first began to be a prophet, I have faithfully discharged my office, and that with warmth and zeal. Spoil - I have prophesied that violence and spoil was coming. Because - Because of that scorn and derision with which they treated him.
Robert Jamieson, A. R. Fausset and David Brown
20:8 Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [MAURER]. English Version in the last clause is more graphic, "I cried violence and spoil" (Jer 6:7)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
because--rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence . . . ; therefore the word of the Lord was made a reproach to me (Jer 20:7).
20:920:9: Եւ ասացի. Ո՛չ անուանեցից զանուն Տեառն, եւ ո՛չ եւս խօսեցայց յանուն նորա։ Եւ եղեւ ՚ի սրտի իմում իբրեւ զհո՛ւր վառեալ, բորբոքեալ ընդ ոսկերս իմ. եւ լքա՛յ յամենայն կողմանց, եւ ո՛չ կարեմ հանդարտել[11260]։ [11260] Բազումք. Եւ ոչ կարէի հանդարտել։
9 Ես ասացի. «Չեմ տայ Տիրոջ անունը, այլեւս չեմ խօսի նրա անունից»: Սակայն իմ սրտում կարծես կրակ վառուեց, բորբոքուեց ոսկորներիս մէջ, ու ես ամէն կողմից լքուած մնացի, չկարողացայ հանդարտուել:
9 Եթէ ըսեմ՝ «Զինք պիտի չյիշեմ, Կամ անգամ մըն ալ իր անունով պիտի չխօսիմ»,Այն ատեն սրտիս մէջ կրակ մը պիտի վառի, Իմ ոսկորներուս մէջ պիտի բորբոքի. Ես յոգնեցայ զանիկա կրելէն ու ա՛լ չեմ կրնար դիմանալ։
Եւ ասացի. Ոչ [341]անուանեցից զանուն Տեառն``, եւ ոչ եւս խօսեցայց յանուն նորա: Եւ եղեւ ի սրտի իմում իբրեւ զհուր վառեալ, բորբոքեալ ընդ ոսկերս իմ. եւ լքայ [342]յամենայն կողմանց,`` եւ ոչ կարեմ հանդարտել:

20:9: Եւ ասացի. Ո՛չ անուանեցից զանուն Տեառն, եւ ո՛չ եւս խօսեցայց յանուն նորա։ Եւ եղեւ ՚ի սրտի իմում իբրեւ զհո՛ւր վառեալ, բորբոքեալ ընդ ոսկերս իմ. եւ լքա՛յ յամենայն կողմանց, եւ ո՛չ կարեմ հանդարտել[11260]։
[11260] Բազումք. Եւ ոչ կարէի հանդարտել։
9 Ես ասացի. «Չեմ տայ Տիրոջ անունը, այլեւս չեմ խօսի նրա անունից»: Սակայն իմ սրտում կարծես կրակ վառուեց, բորբոքուեց ոսկորներիս մէջ, ու ես ամէն կողմից լքուած մնացի, չկարողացայ հանդարտուել:
9 Եթէ ըսեմ՝ «Զինք պիտի չյիշեմ, Կամ անգամ մըն ալ իր անունով պիտի չխօսիմ»,Այն ատեն սրտիս մէջ կրակ մը պիտի վառի, Իմ ոսկորներուս մէջ պիտի բորբոքի. Ես յոգնեցայ զանիկա կրելէն ու ա՛լ չեմ կրնար դիմանալ։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 И подумал я: >; но было в сердце моем, как бы горящий огонь, заключенный в костях моих, и я истомился, удерживая его, и не мог.
20:9 καὶ και and; even εἶπα επω say; speak οὐ ου not μὴ μη not ὀνομάσω ονομαζω name τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even οὐ ου not μὴ μη not λαλήσω λαλεω talk; speak ἔτι ετι yet; still ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how πῦρ πυρ fire καιόμενον καιω burn φλέγον φλεγω in τοῖς ο the ὀστέοις οστεον bone μου μου of me; mine καὶ και and; even παρεῖμαι παριημι neglect; slack πάντοθεν παντοθεν all over; from every side καὶ και and; even οὐ ου not δύναμαι δυναμαι able; can φέρειν φερω carry; bring
20:9 וְ wᵊ וְ and אָמַרְתִּ֣י ʔāmartˈî אמר say לֹֽא־ lˈō- לֹא not אֶזְכְּרֶ֗נּוּ ʔezkᵊrˈennû זכר remember וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak עֹוד֙ ʕôḏ עֹוד duration בִּ bi בְּ in שְׁמֹ֔ו šᵊmˈô שֵׁם name וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בְ vᵊ בְּ in לִבִּי֙ libbˌî לֵב heart כְּ kᵊ כְּ as אֵ֣שׁ ʔˈēš אֵשׁ fire בֹּעֶ֔רֶת bōʕˈereṯ בער burn עָצֻ֖ר ʕāṣˌur עצר restrain בְּ bᵊ בְּ in עַצְמֹתָ֑י ʕaṣmōṯˈāy עֶצֶם bone וְ wᵊ וְ and נִלְאֵ֥יתִי nilʔˌêṯî לאה be weary כַּֽלְכֵ֖ל kˈalᵊḵˌēl כול comprehend וְ wᵊ וְ and לֹ֥א lˌō לֹא not אוּכָֽל׃ ʔûḵˈāl יכל be able
20:9. et dixi non recordabor eius neque loquar ultra in nomine illius et factus est in corde meo quasi ignis exaestuans claususque in ossibus meis et defeci ferre non sustinensThen I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire, shut up in my bones, and I was wearied, not being able to bear it.
9. And if I say, I will not make mention of him, nor speak any more in his name, then there is in mine heart as it were a burning fire shut up in my bones, and I am weary with forbearing, and I cannot .
20:9. Then I said: I will not call him to mind, nor will I speak any longer in his name. And my heart became like a raging fire, enclosed within my bones. And I became weary of continuing to bear it.
20:9. Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not [stay].
Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not:

20:9 И подумал я: <<не буду я напоминать о Нем и не буду более говорить во имя Его>>; но было в сердце моем, как бы горящий огонь, заключенный в костях моих, и я истомился, удерживая его, и не мог.
20:9
καὶ και and; even
εἶπα επω say; speak
οὐ ου not
μὴ μη not
ὀνομάσω ονομαζω name
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
οὐ ου not
μὴ μη not
λαλήσω λαλεω talk; speak
ἔτι ετι yet; still
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
πῦρ πυρ fire
καιόμενον καιω burn
φλέγον φλεγω in
τοῖς ο the
ὀστέοις οστεον bone
μου μου of me; mine
καὶ και and; even
παρεῖμαι παριημι neglect; slack
πάντοθεν παντοθεν all over; from every side
καὶ και and; even
οὐ ου not
δύναμαι δυναμαι able; can
φέρειν φερω carry; bring
20:9
וְ wᵊ וְ and
אָמַרְתִּ֣י ʔāmartˈî אמר say
לֹֽא־ lˈō- לֹא not
אֶזְכְּרֶ֗נּוּ ʔezkᵊrˈennû זכר remember
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
עֹוד֙ ʕôḏ עֹוד duration
בִּ bi בְּ in
שְׁמֹ֔ו šᵊmˈô שֵׁם name
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בְ vᵊ בְּ in
לִבִּי֙ libbˌî לֵב heart
כְּ kᵊ כְּ as
אֵ֣שׁ ʔˈēš אֵשׁ fire
בֹּעֶ֔רֶת bōʕˈereṯ בער burn
עָצֻ֖ר ʕāṣˌur עצר restrain
בְּ bᵊ בְּ in
עַצְמֹתָ֑י ʕaṣmōṯˈāy עֶצֶם bone
וְ wᵊ וְ and
נִלְאֵ֥יתִי nilʔˌêṯî לאה be weary
כַּֽלְכֵ֖ל kˈalᵊḵˌēl כול comprehend
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אוּכָֽל׃ ʔûḵˈāl יכל be able
20:9. et dixi non recordabor eius neque loquar ultra in nomine illius et factus est in corde meo quasi ignis exaestuans claususque in ossibus meis et defeci ferre non sustinens
Then I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire, shut up in my bones, and I was wearied, not being able to bear it.
20:9. Then I said: I will not call him to mind, nor will I speak any longer in his name. And my heart became like a raging fire, enclosed within my bones. And I became weary of continuing to bear it.
20:9. Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not [stay].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:9: I wilt not make mention of him - I will renounce the prophetic office, and return to my house.
As a burning fire shut up in my bones - He felt stings of conscience for the hasty and disobedient resolution he had formed; he felt ashamed of his own weakness, that did not confide in the promise and strength of God; and God's word was in him as a strongly raging fire, and he was obliged to deliver it, in order to get rid of the tortures which he felt from suppressing the solemn message which God had given. It is as dangerous to refuse to go when called, as it is to run without a call. On this subject, see on Jer 1:6 (note).
Albert Barnes: Notes on the Bible - 1834
20:9
Seeing that his mission was useless, Jeremiah determined to withdraw from it.
I could not stay - Rather, "I pRev_ailed not," did not succeed. See Jer 20:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: I will: Kg1 19:3, Kg1 19:4; Joh 1:2, Joh 1:3, Joh 4:2, Joh 4:3; Luk 9:62; Act 15:37, Act 15:38
was in: Jer 6:11; Job 32:18-20; Psa 39:3; Eze 3:14; Act 4:20, Act 17:16, Act 18:5; Co1 9:16, Co1 9:17; Co2 5:13-15
John Gill
20:9 Then I said, I will not make mention of him, nor speak any more in his name,.... Not that he publicly said this before his enemies, or privately to his friends, but he said it in his heart; he thought, nay, resolved, within himself, to prophesy no more; since no credit was given to him, but contempt cast on him; he was disgraced, and God was dishonoured, and no good done; wherefore he concluded it was better to be silent, and not mention the name of God, and say nothing of any message he had from him, since it was to no purpose. A temptation that oftentimes besets a minister of the word, because of the ill usage he meets with, the ill success of his ministry; and is but a temptation, as such see it to be sooner or later, as Jeremiah did;
but his word was in mine heart as a burning fire shut up in my bones; which wanted vent, and must have it, and which only could be quenched by being divulged; and which, until it was done, he was in the utmost pain, as if he had been all on fire; his conscience accused him; his heart smote and condemned him; a woe was to him; see 1Cor 9:16; or "there was in mine heart as a burning fire" (e), &c. a principle of love to God, and to the souls of men; a zeal for his glory, and the good of his countrymen; which made him uneasy, and constrained him to break his former resolution: for the phrase, "his word", is not in the original text; though it is in like manner supplied by the Targum,
"and his words became in mine heart as fire burning and overflowing my bones;''
and so Kimchi,
"and the word of the Lord was in my heart as fire burning;''
and also Jarchi; the prophecy was as fire, to which it is compared, Jer 23:29;
and I was weary with forbearing; to speak; weary to hold it in:
and I could not stay; or I could not hold it in any longer; I was obliged to speak in the name of the Lord again, and deliver whatever message he was pleased to send me
(e) "atqui est", Junius & Tremellius; "et exstitit", Piscator; "sed factum est in corde meo", Schmidt.
John Wesley
20:9 I said - He did not speak this openly, but in his heart. But - He found in his heart a constraint to go on.
Robert Jamieson, A. R. Fausset and David Brown
20:9 his word was--or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as . . . (Job 32:18-19; Ps 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not" (Acts 18:5; compare Jer 23:9; 1Cor 9:16-17).
20:1020:10: Զի լուայ զպարսաւանս բազմաց շուրջ զինեւ միահամուռն ժողովելոց. թէ արի՛ք եւ յարիցուք ՚ի վերայ նորա ամենայն արք բարեկամք դորա. հնարեցարո՛ւք նմա հնարս, թերեւս խաբեսցի՝ եւ յաղթեսցուք նմա. եւ խնդրեսցուք զվրէժ մեր ՚ի նմանէ[11261]։ [11261] Բազումք. Զինեւ միախուռն ժողովե՛՛։ Ոմանք. Ամենայն որք բարեկամք նորա։
10 Լսեցի շատերի պարսաւանքը, որոնք հաւաքուել խռնուել էին իմ շուրջը, թէ՝ «Ո՛վ դուք բոլորդ, որ դրա բարեկամներն էք, եկէք յարձակուենք դրա վրայ, մի հնարք հնարենք դրա դէմ, գուցէ խաբուի, եւ մենք յաղթենք ու մեր վրէժը լուծենք դրանից»:
10 Շատերէն պարսաւանք լսեցի, Ամէն կողմ վախ կայ, ա՛լ չեմ կրնար հանգստանալ։«Չարախօսեցէ՛ք ու բամբասեցէք», ըսին. Իմ բոլոր բարեկամներս իմ սխալիլս կը դիտէին՝ ըսելով*,‘Թերեւս անիկա խաբուի ու անոր յաղթենք Եւ անկէ մեր վրէժը լուծենք’»։
Զի լուայ զպարսաւանս բազմաց, [343]շուրջ զինեւ միախուռն ժողովելոց. թէ` Արիք եւ յարիցուք ի վերայ նորա ամենայն արք բարեկամք դորա. հնարեցարուք նմա հնարս``, թերեւս խաբեսցի եւ յաղթեսցուք նմա, եւ խնդրեսցուք զվրէժ մեր ի նմանէ:

20:10: Զի լուայ զպարսաւանս բազմաց շուրջ զինեւ միահամուռն ժողովելոց. թէ արի՛ք եւ յարիցուք ՚ի վերայ նորա ամենայն արք բարեկամք դորա. հնարեցարո՛ւք նմա հնարս, թերեւս խաբեսցի՝ եւ յաղթեսցուք նմա. եւ խնդրեսցուք զվրէժ մեր ՚ի նմանէ[11261]։
[11261] Բազումք. Զինեւ միախուռն ժողովե՛՛։ Ոմանք. Ամենայն որք բարեկամք նորա։
10 Լսեցի շատերի պարսաւանքը, որոնք հաւաքուել խռնուել էին իմ շուրջը, թէ՝ «Ո՛վ դուք բոլորդ, որ դրա բարեկամներն էք, եկէք յարձակուենք դրա վրայ, մի հնարք հնարենք դրա դէմ, գուցէ խաբուի, եւ մենք յաղթենք ու մեր վրէժը լուծենք դրանից»:
10 Շատերէն պարսաւանք լսեցի, Ամէն կողմ վախ կայ, ա՛լ չեմ կրնար հանգստանալ։«Չարախօսեցէ՛ք ու բամբասեցէք», ըսին. Իմ բոլոր բարեկամներս իմ սխալիլս կը դիտէին՝ ըսելով*,‘Թերեւս անիկա խաբուի ու անոր յաղթենք Եւ անկէ մեր վրէժը լուծենք’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:10 Ибо я слышал толки многих: угрозы вокруг; >. Все, жившие со мною в мире, сторожат за мною, не споткнусь ли я: >.
20:10 ὅτι οτι since; that ἤκουσα ακουω hear ψόγον ψογος much; many συναθροιζομένων συναθροιζω congregate; collect κυκλόθεν κυκλοθεν circling; from all around ἐπισύστητε επισυνιστημι and; even ἐπισυστῶμεν επισυνιστημι he; him πάντες πας all; every ἄνδρες ανηρ man; husband φίλοι φιλος friend αὐτοῦ αυτος he; him τηρήσατε τηρεω keep τὴν ο the ἐπίνοιαν επινοια rumination; conception αὐτοῦ αυτος he; him εἰ ει if; whether ἀπατηθήσεται απαταω delude; deceive καὶ και and; even δυνησόμεθα δυναμαι able; can αὐτῷ αυτος he; him καὶ και and; even λημψόμεθα λαμβανω take; get τὴν ο the ἐκδίκησιν εκδικησις vindication; vengeance ἡμῶν ημων our ἐξ εκ from; out of αὐτοῦ αυτος he; him
20:10 כִּ֣י kˈî כִּי that שָׁמַ֜עְתִּי šāmˈaʕtî שׁמע hear דִּבַּ֣ת dibbˈaṯ דִּבָּה evil report רַבִּים֮ rabbîm רַב much מָגֹ֣ור māḡˈôr מָגֹור horror מִ mi מִן from סָּבִיב֒ ssāvîv סָבִיב surrounding הַגִּ֨ידוּ֙ haggˈîḏû נגד report וְ wᵊ וְ and נַגִּידֶ֔נּוּ naggîḏˈennû נגד report כֹּ֚ל ˈkōl כֹּל whole אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man שְׁלֹומִ֔י šᵊlômˈî שָׁלֹום peace שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep צַלְעִ֑י ṣalʕˈî צֶלַע stumbling אוּלַ֤י ʔûlˈay אוּלַי perhaps יְפֻתֶּה֙ yᵊfuttˌeh פתה seduce וְ wᵊ וְ and נ֣וּכְלָה nˈûḵᵊlā יכל be able לֹ֔ו lˈô לְ to וְ wᵊ וְ and נִקְחָ֥ה niqḥˌā לקח take נִקְמָתֵ֖נוּ niqmāṯˌēnû נְקָמָה vengeance מִמֶּֽנּוּ׃ mimmˈennû מִן from
20:10. audivi enim contumelias multorum et terrorem in circuitu persequimini et persequamur eum ab omnibus viris qui erant pacifici mei et custodientes latus meum si quo modo decipiatur et praevaleamus adversus eum et consequamur ultionem ex eoFor I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars, and continued at my side: if by any means he may be deceived, and we may prevail against him, and be revenged on him.
10. For I have heard the defaming of many, terror on every side. Denounce, and we will denounce him, all my familiar friends, they that watch for my halting; peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
20:10. For I heard the insults of many, and terror all around: ‘Persecute him!’ and, ‘Let us persecute him!’ from all the men who had been at peace with me and who had kept watch by my side. ‘If only there were some way that he might be deceived, and we might prevail against him and obtain vengeance from him!’
20:10. For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him:

20:10 Ибо я слышал толки многих: угрозы вокруг; <<заявите, {говорили они}, и мы сделаем донос>>. Все, жившие со мною в мире, сторожат за мною, не споткнусь ли я: <<может быть, {говорят}, он попадется, и мы одолеем его и отмстим ему>>.
20:10
ὅτι οτι since; that
ἤκουσα ακουω hear
ψόγον ψογος much; many
συναθροιζομένων συναθροιζω congregate; collect
κυκλόθεν κυκλοθεν circling; from all around
ἐπισύστητε επισυνιστημι and; even
ἐπισυστῶμεν επισυνιστημι he; him
πάντες πας all; every
ἄνδρες ανηρ man; husband
φίλοι φιλος friend
αὐτοῦ αυτος he; him
τηρήσατε τηρεω keep
τὴν ο the
ἐπίνοιαν επινοια rumination; conception
αὐτοῦ αυτος he; him
εἰ ει if; whether
ἀπατηθήσεται απαταω delude; deceive
καὶ και and; even
δυνησόμεθα δυναμαι able; can
αὐτῷ αυτος he; him
καὶ και and; even
λημψόμεθα λαμβανω take; get
τὴν ο the
ἐκδίκησιν εκδικησις vindication; vengeance
ἡμῶν ημων our
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
20:10
כִּ֣י kˈî כִּי that
שָׁמַ֜עְתִּי šāmˈaʕtî שׁמע hear
דִּבַּ֣ת dibbˈaṯ דִּבָּה evil report
רַבִּים֮ rabbîm רַב much
מָגֹ֣ור māḡˈôr מָגֹור horror
מִ mi מִן from
סָּבִיב֒ ssāvîv סָבִיב surrounding
הַגִּ֨ידוּ֙ haggˈîḏû נגד report
וְ wᵊ וְ and
נַגִּידֶ֔נּוּ naggîḏˈennû נגד report
כֹּ֚ל ˈkōl כֹּל whole
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
שְׁלֹומִ֔י šᵊlômˈî שָׁלֹום peace
שֹׁמְרֵ֖י šōmᵊrˌê שׁמר keep
צַלְעִ֑י ṣalʕˈî צֶלַע stumbling
אוּלַ֤י ʔûlˈay אוּלַי perhaps
יְפֻתֶּה֙ yᵊfuttˌeh פתה seduce
וְ wᵊ וְ and
נ֣וּכְלָה nˈûḵᵊlā יכל be able
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
נִקְחָ֥ה niqḥˌā לקח take
נִקְמָתֵ֖נוּ niqmāṯˌēnû נְקָמָה vengeance
מִמֶּֽנּוּ׃ mimmˈennû מִן from
20:10. audivi enim contumelias multorum et terrorem in circuitu persequimini et persequamur eum ab omnibus viris qui erant pacifici mei et custodientes latus meum si quo modo decipiatur et praevaleamus adversus eum et consequamur ultionem ex eo
For I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars, and continued at my side: if by any means he may be deceived, and we may prevail against him, and be revenged on him.
20:10. For I heard the insults of many, and terror all around: ‘Persecute him!’ and, ‘Let us persecute him!’ from all the men who had been at peace with me and who had kept watch by my side. ‘If only there were some way that he might be deceived, and we might prevail against him and obtain vengeance from him!’
20:10. For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:10: Report - and we will report it - Let us spread calumnies against him every where; or let us spread reports of dangers coming upon him, that we may intimidate him, and cause him to desist.
Albert Barnes: Notes on the Bible - 1834
20:10
The defaming - Rather, "the talking." The word refers to people whispering in twos and threes apart; in this case plotting against Jeremiah. Compare Mar 14:58.
Report ... - Rather, "Do you report, and we will report him: i. e., they encourage one another to give information against Jeremiah.
My familiars - literally, "the men of my peace" Psa 41:9. In the East the usual salutation is "Peace be to thee:" and the answer, "And to thee peace." Thus, the phrase rather means acquaintances, than familiar friends.
Enticed - literally, "persuaded, misled," the same word as "deceived Jer 20:7." Compare Mar 12:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: I heard: Psa 31:13, Psa 57:4, Psa 64:2-4; Mat 26:59, Mat 26:60
fear: Jer 20:3
Report: Jer 18:18; Neh 6:6-13; Pro 10:18; Isa 29:21; Eze 22:9; Luk 20:20; Act 6:11-15, Act 24:1-9, Act 24:13
All my familiars: Heb. Every man of my peace, Job 19:19; Psa 41:9, Psa 55:13, Psa 55:14; Luk 11:53, Luk 11:54, Luk 12:52, Luk 12:53
we shall: Kg1 19:2, Kg1 21:20, Kg1 22:8, Kg1 22:27; Mar 6:19-28; Act 5:33, Act 7:54, Act 23:12-15
Geneva 1599
20:10 For I heard the defaming of many, fear on every side. (f) Report, [say they], and we will report it. All my friends watched for my fall, [saying], Perhaps he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
(f) Thus the enemies conferred together to know what they had heard him say, that they might accuse him of it, read (Is 29:21).
John Gill
20:10 For I heard the defaming of many, fear on every side,.... It was brought to the prophet's ears by some of his friends, how he was defamed by many, and these great and mighty ones, as the word also signifies; how his character was aspersed; his good name taken away; and false and scandalous reports were raised of him from all quarters; which filled him with fear all around, so that he might quickly expect fresh trouble from one side or another; see Ps 31:13; and this was a reason of his entering into the above resolution to leave off prophesying: though some understand it as an additional reason to the former for going on with it; being not only inwardly pressed to it in spirit, but outwardly provoked by the usage of his enemies. Some retain the words "Magormissabib", untranslated, and render the whole thus, "for I heard the defaming of many magormissabibs"; of many such as Pashur, so called, Jer 20:3; but neither the accents nor the syntax will admit of it; since there is an accent on many, which makes a stop, and "magormissabib" is in the singular number: rather it may be rendered, "I have heard the defaming of many; even of magormissabib", that is, of Pashur and his associates;
report, say they, and we will report it; these are the words of the defamers, whether Pashur and his accomplices, or the great ones, the princes and nobles, the priests and false prophets, that more especially bore a grudge to Jeremiah; addressing themselves to the common people, and such who were most acquainted with the prophet, and his manner of life; saying, tell us what you can of him, right or wrong, true or false, that may be any ways improved against him, and we shall tell it to the king, or to the sanhedrim, the court of judicature, and get him punished for it; or we shall take care to have it spread about city and country, and so blast his character and credit with the people, that none will after regard his prophecies;
all my familiars watched for my halting; or, "every man of my peace" (f); who pretended to be at peace, and to be friendly with him, and wished well unto him, spoke fair to his face, as if they were cordial friends, and fond of the most intimate acquaintance with him; perhaps the men of Anathoth, the birth place of Jeremiah, are here meant; whom the priests at Jerusalem, or others, had engaged on their side, narrowly to observe what was said and done by him, of which any handle could be made against him to the government; and accordingly they did; they watched his words, and observed his actions, if they could catch at anything that was imprudently or inadvertently said or done, or what could be misconstrued to his disadvantage;
saying, peradventure he will be enticed; to say or do something that may be laid hold on, and be produced against him, to the ruin of him; he not being on his guard, and knowing of no design against him:
and we shall prevail against him; gain our point, get him accused, condemned, and punished:
and we shall take our revenge on him; for inveighing so severely against their sins, which they could not bear; and for threatening them with punishments that should be inflicted on them, which they liked not to hear.
(f) "omnis homo pacis meae", Montanus, Cocceius, Schmidt; "omnes viri pacis meae", Munster, Vatablus.
John Wesley
20:10 Prevail - Desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.
Robert Jamieson, A. R. Fausset and David Brown
20:10 For--not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Ps 31:13) tempted him to think of prophesying no more.
Report . . . we will report--The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars--literally, "men of my peace"; those who pretended to be on peaceable terms with me (Ps 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jer 38:22; Job 19:19; Ps 55:13-14; Lk 11:53-54).
watched for my halting-- (Ps 35:15, Margin, "halting"; Ps 38:17; Ps 71:10, Margin). GESENIUS not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying). The Hebrew means properly "side," then "halting," as the halt bend on one side.
enticed--to commit some sin.
20:1120:11: Եւ Տէր ընդ ի՛ս էր իբրեւ զպատերազմօղ՝ եւ զօրացուցանէր. վասն այնորիկ հալածեցին, եւ իմանալ զհնարս ո՛չ կարէին. յամօթ եղեն յոյժ, զի ո՛չ ինչ իմացան. անարգա՛նք նոցա յաւիտենից մի՛ մոռասցին։
11 Բայց Տէրն ինձ հետ էր որպէս պատերազմող եւ ուժ էր տալիս: Դրա համար էլ նրանք հալածեցին ինձ, բայց ոչ մի հնարք չկարողացան գտնել, խիստ ամօթով մնացին, որովհետեւ անմիտ վարուեցին: Նրանց անարգանքը թող յաւիտեանս չմոռացուի:
11 Բայց Տէրը ինծի հետ է զօրաւոր ախոյեանի պէս. Անոր համար զիս հալածողները պիտի գլորին ու պիտի չյաղթեն. Անոնք խիստ պիտի ամչնան, քանզի անխելքութեամբ կը վարուին։Անոնց կրելու անարգանքը յաւիտեան պիտի չմոռցուի։
Եւ Տէր ընդ իս էր իբրեւ [344]զպատերազմօղ, եւ զօրացուցանէր. վասն այնորիկ հալածեցին, եւ իմանալ զհնարս ոչ կարէին. յամօթ եղեն յոյժ, զի ոչ ինչ իմացան``. անարգանք նոցա յաւիտենից մի՛ մոռասցին:

20:11: Եւ Տէր ընդ ի՛ս էր իբրեւ զպատերազմօղ՝ եւ զօրացուցանէր. վասն այնորիկ հալածեցին, եւ իմանալ զհնարս ո՛չ կարէին. յամօթ եղեն յոյժ, զի ո՛չ ինչ իմացան. անարգա՛նք նոցա յաւիտենից մի՛ մոռասցին։
11 Բայց Տէրն ինձ հետ էր որպէս պատերազմող եւ ուժ էր տալիս: Դրա համար էլ նրանք հալածեցին ինձ, բայց ոչ մի հնարք չկարողացան գտնել, խիստ ամօթով մնացին, որովհետեւ անմիտ վարուեցին: Նրանց անարգանքը թող յաւիտեանս չմոռացուի:
11 Բայց Տէրը ինծի հետ է զօրաւոր ախոյեանի պէս. Անոր համար զիս հալածողները պիտի գլորին ու պիտի չյաղթեն. Անոնք խիստ պիտի ամչնան, քանզի անխելքութեամբ կը վարուին։Անոնց կրելու անարգանքը յաւիտեան պիտի չմոռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 Но со мною Господь, как сильный ратоборец; поэтому гонители мои споткнутся и не одолеют; сильно посрамятся, потому что поступали неразумно; посрамление будет вечное, никогда не забудется.
20:11 καὶ και and; even κύριος κυριος lord; master μετ᾿ μετα with; amid ἐμοῦ εμου my καθὼς καθως just as / like μαχητὴς μαχητης force διὰ δια through; because of τοῦτο ουτος this; he ἐδίωξαν διωκω go after; pursue καὶ και and; even νοῆσαι νοεω perceive οὐκ ου not ἠδύναντο δυναμαι able; can ᾐσχύνθησαν αισχυνω shame; ashamed σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that οὐκ ου not ἐνόησαν νοεω perceive ἀτιμίας ατιμια dishonor αὐτῶν αυτος he; him αἳ ος who; what δι᾿ δια through; because of αἰῶνος αιων age; -ever οὐκ ου not ἐπιλησθήσονται επιλανθανομαι forget
20:11 וַֽ wˈa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֹותִי֙ ʔôṯˌî אֵת [object marker] כְּ kᵊ כְּ as גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous עָרִ֔יץ ʕārˈîṣ עָרִיץ ruthless עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus רֹדְפַ֥י rōḏᵊfˌay רדף pursue יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֻכָ֑לוּ yuḵˈālû יכל be able בֹּ֤שׁוּ bˈōšû בושׁ be ashamed מְאֹד֙ mᵊʔˌōḏ מְאֹד might כִּֽי־ kˈî- כִּי that לֹ֣א lˈō לֹא not הִשְׂכִּ֔ילוּ hiśkˈîlû שׂכל prosper כְּלִמַּ֥ת kᵊlimmˌaṯ כְּלִמָּה insult עֹולָ֖ם ʕôlˌām עֹולָם eternity לֹ֥א lˌō לֹא not תִשָּׁכֵֽחַ׃ ṯiššāḵˈēₐḥ שׁכח forget
20:11. Dominus autem mecum est quasi bellator fortis idcirco qui persequuntur me cadent et infirmi erunt confundentur vehementer quia non intellexerunt obprobrium sempiternum quod numquam delebiturBut the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be greatly confounded, because they have not understood the everlasting reproach, which never shall be effaced.
11. But the LORD is with me as a mighty one a terrible: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed, because they have not dealt wisely, even with an everlasting dishonour which shall never be forgotten.
20:11. But the Lord is with me, like a strong warrior. For this reason, those who persecute me will fall, and they will be ineffective. They will be greatly confounded. For they have not understood the everlasting disgrace that will never be wiped away.
20:11. But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten.
But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten:

20:11 Но со мною Господь, как сильный ратоборец; поэтому гонители мои споткнутся и не одолеют; сильно посрамятся, потому что поступали неразумно; посрамление будет вечное, никогда не забудется.
20:11
καὶ και and; even
κύριος κυριος lord; master
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καθὼς καθως just as / like
μαχητὴς μαχητης force
διὰ δια through; because of
τοῦτο ουτος this; he
ἐδίωξαν διωκω go after; pursue
καὶ και and; even
νοῆσαι νοεω perceive
οὐκ ου not
ἠδύναντο δυναμαι able; can
ᾐσχύνθησαν αισχυνω shame; ashamed
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
οὐκ ου not
ἐνόησαν νοεω perceive
ἀτιμίας ατιμια dishonor
αὐτῶν αυτος he; him
αἳ ος who; what
δι᾿ δια through; because of
αἰῶνος αιων age; -ever
οὐκ ου not
ἐπιλησθήσονται επιλανθανομαι forget
20:11
וַֽ wˈa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֹותִי֙ ʔôṯˌî אֵת [object marker]
כְּ kᵊ כְּ as
גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous
עָרִ֔יץ ʕārˈîṣ עָרִיץ ruthless
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
רֹדְפַ֥י rōḏᵊfˌay רדף pursue
יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֻכָ֑לוּ yuḵˈālû יכל be able
בֹּ֤שׁוּ bˈōšû בושׁ be ashamed
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
כִּֽי־ kˈî- כִּי that
לֹ֣א lˈō לֹא not
הִשְׂכִּ֔ילוּ hiśkˈîlû שׂכל prosper
כְּלִמַּ֥ת kᵊlimmˌaṯ כְּלִמָּה insult
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לֹ֥א lˌō לֹא not
תִשָּׁכֵֽחַ׃ ṯiššāḵˈēₐḥ שׁכח forget
20:11. Dominus autem mecum est quasi bellator fortis idcirco qui persequuntur me cadent et infirmi erunt confundentur vehementer quia non intellexerunt obprobrium sempiternum quod numquam delebitur
But the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be greatly confounded, because they have not understood the everlasting reproach, which never shall be effaced.
20:11. But the Lord is with me, like a strong warrior. For this reason, those who persecute me will fall, and they will be ineffective. They will be greatly confounded. For they have not understood the everlasting disgrace that will never be wiped away.
20:11. But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten.
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Adam Clarke: Commentary on the Bible - 1831
20:11: But the Lord is with me as a mighty terrible one - Thus was he, by his strong confidence in the strong God, delivered from all his fears, and enabled to go on comfortably with his work.
Albert Barnes: Notes on the Bible - 1834
20:11
A mighty terrible one - Rather, "a terrible warrior." The mighty One Isa 9:6 who is on his side is a terror to them. This change of feeling was the effect of faith, enabling him to be content with calmly doing his duty, and leaving the result to God.
For ... - Rather, "because they have not acted wisely (Jer 10:21 note), with an everlasting disgrace that shall never be forgotten."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: the Lord: Jer 1:8, Jer 1:19, Jer 15:20; Isa 41:10, Isa 41:14; Rom 8:31; Ti2 4:17
a mighty: Psa 47:2, Psa 65:5, Psa 66:5
my: Jer 17:18; Deu 32:35, Deu 32:36; Psa 27:1, Psa 27:2; Joh 18:4-6
and they: Jer 1:19, Jer 15:20
everlasting: Jer 23:40; Psa 6:10, Psa 35:26, Psa 40:14; Isa 45:16; Dan 12:2
Geneva 1599
20:11 (g) But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten.
(g) Here he shows how his faith strove against temptation and sought the Lord for strength.
John Gill
20:11 But the Lord is with me as a mighty terrible one,.... The Targum is,
"the Word of the Lord is for my help.''
"Mighty" to support, uphold, defend, and deliver him; and "terrible" to his enemies. The prophet looks back to the promise the Lord had made him, of his gracious and powerful presence, Jer 1:18; which he now takes comfort from; and it would have been well if he had kept this always in view, and had continued in the same actings of faith and temper of mind: but this lasted not long, as some following verses show;
therefore my persecutors shall stumble, and shall not prevail; though they should very hotly and furiously pursue him, yet they should stumble and fall by the way, and not be able to overtake him, and execute their designs upon him; the Lord, who was with him, and on his side, would throw some things in their way, at which they should stumble, and which should hinder them from proceeding;
they shall be greatly ashamed, for they shall not prosper; when they see their schemes are disappointed, and they do not succeed, they shall be filled with shame and confusion: or, "because they do not deal prudently" (g), as the word is rendered, Is 52:13; they do not act a wise, but a foolish part, and therefore shame will be the consequence of it;
their everlasting confusion shall never be forgotten; neither by themselves nor others; the memory of it will always continue, to their everlasting grief and reproach. A very learned man connects these words with the former, thus, "they shall be greatly ashamed, for they shall not prosper, with an everlasting shame never to be forgotten" (h), very rightly; so another learned interpreter (i).
(g) "quia non prudenter egerunt", Montanus, Piscator; "prudenter agunt", Calvin. (h) "Erubescent valde, quia non prosperabuntur, ignominia aeterna non obliviscenda", De Dieu. (i) "Pudefient, quod non profecerint, ignominia perpetuitatis (quae) non tradetur oblivioni", Schmidt.
John Wesley
20:11 But - The prophet recovering himself out of his fit of passion, encourageth himself in his God, whom he calls the mighty and terrible one, so declaring his faith in the power of God, as one able to save him, and in the promise and good will of God toward him; therefore he saith, The Lord is with me; such was the promise of God to this prophet, when he first undertook the prophetical office, Jer 1:8. Be not afraid of their faces, for I am with thee to deliver thee saith the Lord: from hence be concludes, that though he had many that pursued after his life, yet they should stumble in their ways of violence, and should not prevail. Ashamed - That they should be ashamed of what they had done, or be brought to shame for what they had done; for prosper they should not: or they acted like fools, and did not deal prudently for themselves (so this word is translated, Is 52:13,) yea, they should become a reproach, and their reproach should be a lasting perpetual reproach that should not be forgotten.
Robert Jamieson, A. R. Fausset and David Brown
20:11 not prevail--as they hoped to do (Jer 20:10; Jer 15:20).
prosper--in their plot.
20:1220:12: Եւ Տէր զօրութեանց որ կշռես զիրաւունս՝ եւ քննես զսիրտս եւ զերիկամունս, տեսի՛ց առ ՚ի քէն զվրէժխնդրութիւն ՚ի վերայ նոցա. զի առ քե՛զ յայտնեցի զաղերս իմ[11262]։ [11262] Ոսկան. Եւ դու Տէր զօրութեանց... զսիրտ եւ զերիկա՛՛։ Ոմանք. Զի քեզ յայտնեցի զա՛՛։
12 Ո՛վ Զօրութիւնների Տէր, որ արդար ես կշռում, քննում ես սրտերն ու երիկամները, այնպէս արա, որ տեսնեմ քո վրէժխնդրութիւնը նրանցից. չէ՞ որ իմ աղերսանքը ես քեզ յայտնեցի:
12 Բայց դո՛ւն, ո՛վ զօրքերու Տէր, որ արդարը կը փորձես, Միտքն ու սիրտը կը տեսնես, Անոնց վրայ քու վրէժխնդրութիւնդ պիտի տեսնեմ, Քանզի իմ դատս քեզի յայտնեցի։
Եւ Տէ՛ր զօրութեանց, որ կշռես զիրաւունս եւ քննես զսիրտս եւ զերիկամունս, տեսից առ ի քէն զվրէժխնդրութիւն ի վերայ նոցա. զի առ քեզ յայտնեցի զաղերս իմ:

20:12: Եւ Տէր զօրութեանց որ կշռես զիրաւունս՝ եւ քննես զսիրտս եւ զերիկամունս, տեսի՛ց առ ՚ի քէն զվրէժխնդրութիւն ՚ի վերայ նոցա. զի առ քե՛զ յայտնեցի զաղերս իմ[11262]։
[11262] Ոսկան. Եւ դու Տէր զօրութեանց... զսիրտ եւ զերիկա՛՛։ Ոմանք. Զի քեզ յայտնեցի զա՛՛։
12 Ո՛վ Զօրութիւնների Տէր, որ արդար ես կշռում, քննում ես սրտերն ու երիկամները, այնպէս արա, որ տեսնեմ քո վրէժխնդրութիւնը նրանցից. չէ՞ որ իմ աղերսանքը ես քեզ յայտնեցի:
12 Բայց դո՛ւն, ո՛վ զօրքերու Տէր, որ արդարը կը փորձես, Միտքն ու սիրտը կը տեսնես, Անոնց վրայ քու վրէժխնդրութիւնդ պիտի տեսնեմ, Քանզի իմ դատս քեզի յայտնեցի։
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 Господи сил! Ты испытываешь праведного и видишь внутренность и сердце. Да увижу я мщение Твое над ними, ибо Тебе вверил я дело мое.
20:12 κύριε κυριος lord; master δοκιμάζων δοκιμαζω assay; assess δίκαια δικαιος right; just συνίων συνιημι comprehend νεφροὺς νεφρος emotion καὶ και and; even καρδίας καρδια heart ἴδοιμι οραω view; see τὴν ο the παρὰ παρα from; by σοῦ σου of you; your ἐκδίκησιν εκδικησις vindication; vengeance ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that πρὸς προς to; toward σὲ σε.1 you ἀπεκάλυψα αποκαλυπτω reveal; uncover τὰ ο the ἀπολογήματά απολογημα of me; mine
20:12 וַ wa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service בֹּחֵ֣ן bōḥˈēn בחן examine צַדִּ֔יק ṣaddˈîq צַדִּיק just רֹאֶ֥ה rōʔˌeh ראה see כְלָיֹ֖ות ḵᵊlāyˌôṯ כִּלְיָה kidney וָ wā וְ and לֵ֑ב lˈēv לֵב heart אֶרְאֶ֤ה ʔerʔˈeh ראה see נִקְמָֽתְךָ֙ niqmˈāṯᵊḵā נְקָמָה vengeance מֵהֶ֔ם mēhˈem מִן from כִּ֥י kˌî כִּי that אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to גִּלִּ֥יתִי gillˌîṯî גלה uncover אֶת־ ʔeṯ- אֵת [object marker] רִיבִֽי׃ ס rîvˈî . s רִיב law-case
20:12. et tu Domine exercituum probator iusti qui vides renes et cor videam quaeso ultionem tuam ex eis tibi enim revelavi causam meamAnd thou, O Lord of hosts, prover of the just, who seest the reins and the heart: let me see, I beseech thee, thy vengeance on them: for to thee I have laid open my cause.
12. But, O LORD of hosts, that triest the righteous, that seest the reins and the heart, let me see thy vengeance on them; for unto thee have I revealed my cause.
20:12. And you, O Lord of hosts, the Tester of the just, who sees the temperament and the heart: I beg you to let me see your vengeance upon them. For I have revealed my case to you.
20:12. But, O LORD of hosts, that triest the righteous, [and] seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.
But, O LORD of hosts, that triest the righteous, [and] seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause:

20:12 Господи сил! Ты испытываешь праведного и видишь внутренность и сердце. Да увижу я мщение Твое над ними, ибо Тебе вверил я дело мое.
20:12
κύριε κυριος lord; master
δοκιμάζων δοκιμαζω assay; assess
δίκαια δικαιος right; just
συνίων συνιημι comprehend
νεφροὺς νεφρος emotion
καὶ και and; even
καρδίας καρδια heart
ἴδοιμι οραω view; see
τὴν ο the
παρὰ παρα from; by
σοῦ σου of you; your
ἐκδίκησιν εκδικησις vindication; vengeance
ἐν εν in
αὐτοῖς αυτος he; him
ὅτι οτι since; that
πρὸς προς to; toward
σὲ σε.1 you
ἀπεκάλυψα αποκαλυπτω reveal; uncover
τὰ ο the
ἀπολογήματά απολογημα of me; mine
20:12
וַ wa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
בֹּחֵ֣ן bōḥˈēn בחן examine
צַדִּ֔יק ṣaddˈîq צַדִּיק just
רֹאֶ֥ה rōʔˌeh ראה see
כְלָיֹ֖ות ḵᵊlāyˌôṯ כִּלְיָה kidney
וָ וְ and
לֵ֑ב lˈēv לֵב heart
אֶרְאֶ֤ה ʔerʔˈeh ראה see
נִקְמָֽתְךָ֙ niqmˈāṯᵊḵā נְקָמָה vengeance
מֵהֶ֔ם mēhˈem מִן from
כִּ֥י kˌî כִּי that
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
גִּלִּ֥יתִי gillˌîṯî גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
רִיבִֽי׃ ס rîvˈî . s רִיב law-case
20:12. et tu Domine exercituum probator iusti qui vides renes et cor videam quaeso ultionem tuam ex eis tibi enim revelavi causam meam
And thou, O Lord of hosts, prover of the just, who seest the reins and the heart: let me see, I beseech thee, thy vengeance on them: for to thee I have laid open my cause.
20:12. And you, O Lord of hosts, the Tester of the just, who sees the temperament and the heart: I beg you to let me see your vengeance upon them. For I have revealed my case to you.
20:12. But, O LORD of hosts, that triest the righteous, [and] seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.
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Albert Barnes: Notes on the Bible - 1834
20:12
This verse is repeated almost verbatim from Jer 11:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: that: Jer 17:10; Psa 7:9, Psa 11:5, Psa 17:3, Psa 26:2, Psa 26:3, Psa 139:23; Rev 2:23
let me: Jer 11:20, Jer 12:8, Jer 17:18, Jer 18:19-23; Ch2 24:22; Psa 54:7, Psa 59:10, Psa 109:6-20; Rev 6:10, Rev 18:20, Rev 19:2, Rev 19:3
for: Sa1 1:15; Psa 62:8, Psa 86:4; Isa 37:14, Isa 38:14; Pe1 2:23, Pe1 4:19
John Gill
20:12 But, O Lord, that triest the righteous, and seest the reins and the heart,.... That tries the cause of the righteous, and vindicates them, rights their wrongs, and does them justice; being the omniscient God, the seer and searcher of the hearts and reins; who knows the uprightness of their hearts, as well as their ways, and the sincerity of their affections: or that tries the faith and patience of the righteous, their constancy and integrity; and upon trial finds that their affections are real, and their souls sincere;
let me see thy vengeance on them; his enemies and persecutors; he does not seek vengeance himself, but desires it of the Lord; he does not ask to see his vengeance, but the Lord's vengeance on them, what he thought was just and proper to inflict on them; he knew that vengeance belonged to the Lord, and therefore left it with him, and prayed for it from him. The Targum is,
"let me see the vengeance of thy judgments on them;''
for unto thee have I opened my cause; or "revealed", or "made it manifest" (k); this he did in prayer, at this time, when he laid before the Lord his whole case, and appealed and applied to him for justice, who judgeth righteous persons, and judgeth righteously.
(k) "revelavi causam meam", Junius & Tremellius, Piscator. So Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
20:12 triest the righteous--in latent contrast to the hasty judgments of men (Jer 11:20; Jer 17:10).
opened--that is, committed (compare 4Kings 19:14; Ps 35:1).
20:1320:13: Օրհնեցէ՛ք զՏէր. գովեցէ՛ք զնա, զի փրկեաց զանձն տնանկի ՚ի ձեռաց չարաց[11263]։ [11263] Ոսկան. ՚Ի ձեռաց չարարարաց։ Ուր օրինակ մի. չարեաց։
13 Օրհնեցէ՛ք Տիրոջը, գովեցէ՛ք նրան, քանզի նա տնանկի հոգին փրկեց չարագործների ձեռքից:
13 Տէրոջը երգեցէ՛ք, Տէրը գովեցէ՛ք. Քանզի տնանկին հոգին չարագործներուն ձեռքէն ազատեց։
Օրհնեցէք զՏէր, գովեցէք զնա, զի փրկեաց զանձն տնանկի ի ձեռաց չարաց:

20:13: Օրհնեցէ՛ք զՏէր. գովեցէ՛ք զնա, զի փրկեաց զանձն տնանկի ՚ի ձեռաց չարաց[11263]։
[11263] Ոսկան. ՚Ի ձեռաց չարարարաց։ Ուր օրինակ մի. չարեաց։
13 Օրհնեցէ՛ք Տիրոջը, գովեցէ՛ք նրան, քանզի նա տնանկի հոգին փրկեց չարագործների ձեռքից:
13 Տէրոջը երգեցէ՛ք, Տէրը գովեցէ՛ք. Քանզի տնանկին հոգին չարագործներուն ձեռքէն ազատեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 Пойте Господу, хвалите Господа, ибо Он спасает душу бедного от руки злодеев.
20:13 ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master αἰνέσατε αινεω sing praise αὐτῷ αυτος he; him ὅτι οτι since; that ἐξείλατο εξαιρεω extract; take out ψυχὴν ψυχη soul πένητος πενης poor ἐκ εκ from; out of χειρὸς χειρ hand πονηρευομένων πονηρευω act wickedly; intend maliciously
20:13 שִׁ֚ירוּ ˈšîrû שׁיר sing לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH הַֽלְל֖וּ hˈallˌû הלל praise אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that הִצִּ֛יל hiṣṣˈîl נצל deliver אֶת־ ʔeṯ- אֵת [object marker] נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand מְרֵעִֽים׃ ס mᵊrēʕˈîm . s רעע be evil
20:13. cantate Domino laudate Dominum quia liberavit animam pauperis de manu malorumSing ye to the Lord, praise the Lord: because he hath delivered the soul of the poor out of the hand of the wicked.
13. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the needy from the hand of evil-doers.
20:13. Sing to the Lord! Praise the Lord! For he has freed the soul of the poor from the hand of the wicked.
20:13. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers:

20:13 Пойте Господу, хвалите Господа, ибо Он спасает душу бедного от руки злодеев.
20:13
ᾄσατε αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
αἰνέσατε αινεω sing praise
αὐτῷ αυτος he; him
ὅτι οτι since; that
ἐξείλατο εξαιρεω extract; take out
ψυχὴν ψυχη soul
πένητος πενης poor
ἐκ εκ from; out of
χειρὸς χειρ hand
πονηρευομένων πονηρευω act wickedly; intend maliciously
20:13
שִׁ֚ירוּ ˈšîrû שׁיר sing
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
הַֽלְל֖וּ hˈallˌû הלל praise
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
הִצִּ֛יל hiṣṣˈîl נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
מְרֵעִֽים׃ ס mᵊrēʕˈîm . s רעע be evil
20:13. cantate Domino laudate Dominum quia liberavit animam pauperis de manu malorum
Sing ye to the Lord, praise the Lord: because he hath delivered the soul of the poor out of the hand of the wicked.
20:13. Sing to the Lord! Praise the Lord! For he has freed the soul of the poor from the hand of the wicked.
20:13. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
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Adam Clarke: Commentary on the Bible - 1831
20:13: Sing unto the Lord - He was so completely delivered from all fear, that although he remained in the same circumstances, yet he exults in the Divine protection, and does not fear the face of any adversary.
Albert Barnes: Notes on the Bible - 1834
20:13
Sing - Jeremiah's outward circumstances remained the same, but he found peace in leaving his cause in faith to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: for: Psa 34:6, Psa 35:9-11, Psa 69:33, Psa 72:4, Psa 109:30, Psa 109:31; Isa 25:4; Jam 2:5, Jam 2:6
John Gill
20:13 Sing unto the Lord, praise ye the Lord,.... The prophet, from prayer, proceeds to praise; and from expressions of faith and confidence in the Lord, having committed his cause to him, being assured of success, rises up to a holy triumph and joy; and calls upon his soul, and upon others, to join with him in praising, and singing praises to the Lord: this is said, as Kimchi observes, with respect to the saints in Jerusalem; for there were some good people doubtless there at this time, a remnant according to the election of grace; who had a regard for the prophet, and wished well to him, and were ready to join with him in acts of devotion, prayer, or praise;
for he hath delivered the soul of the poor from the hand of evil doers; or, "the life of the poor"; meaning himself, a poor destitute person, few or none to stand by him but the Lord, who had delivered him out of the hand of Pashur and his accomplices; and out of the hand of those that watched for his halting; and out of the hands of all his persecutors: or this may respect not past deliverances, but what was to come; which the prophet had such a believing view of, that he calls upon himself and others to praise God for beforehand.
Robert Jamieson, A. R. Fausset and David Brown
20:13 delivered . . . soul--This deliverance took place when Zedekiah succeeded Jeconiah.
20:1420:14: Անիծեա՛լ լիցի օրն յորում ծնայ, եւ օրն յորում ծնաւ զիս մայր իմ, մի՛ եղիցի ուխտադրութիւն[11264]։ [11264] Այլք. Մի՛ եղիցի ուխտադրութեան։
14 Անիծեալ լինի այն օրը, երբ ես ծնուեցի. թող ուխտի օր չլինի այն օրը, երբ իմ մայրը ծնեց ինձ:
14 Անիծեա՛լ ըլլայ այն օրը, երբ ես ծնայ։Իմ մօրս զիս ծնած օրը օրհնեալ չըլլայ։
Անիծեալ լիցի օրն յորում ծնայ, եւ օրն յորում ծնաւ զիս մայր իմ` մի՛ եղիցի [345]ուխտադրութեան:

20:14: Անիծեա՛լ լիցի օրն յորում ծնայ, եւ օրն յորում ծնաւ զիս մայր իմ, մի՛ եղիցի ուխտադրութիւն[11264]։
[11264] Այլք. Մի՛ եղիցի ուխտադրութեան։
14 Անիծեալ լինի այն օրը, երբ ես ծնուեցի. թող ուխտի օր չլինի այն օրը, երբ իմ մայրը ծնեց ինձ:
14 Անիծեա՛լ ըլլայ այն օրը, երբ ես ծնայ։Իմ մօրս զիս ծնած օրը օրհնեալ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 Проклят день, в который я родился! день, в который родила меня мать моя, да не будет благословен!
20:14 ἐπικατάρατος επικαταρατος cursed ἡ ο the ἡμέρα ημερα day ἐν εν in ᾗ ος who; what ἐτέχθην τικτω give birth; produce ἐν εν in αὐτῇ αυτος he; him ἡ ο the ἡμέρα ημερα day ἐν εν in ᾗ ος who; what ἔτεκέν τικτω give birth; produce με με me ἡ ο the μήτηρ μητηρ mother μου μου of me; mine μὴ μη not ἔστω ειμι be ἐπευκτή επευκτη longed for
20:14 אָר֣וּר ʔārˈûr ארר curse הַ ha הַ the יֹּ֔ום yyˈôm יֹום day אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֻלַּ֖דְתִּי yullˌaḏtî ילד bear בֹּ֑ו bˈô בְּ in יֹ֛ום yˈôm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְלָדַ֥תְנִי yᵊlāḏˌaṯnî ילד bear אִמִּ֖י ʔimmˌî אֵם mother אַל־ ʔal- אַל not יְהִ֥י yᵊhˌî היה be בָרֽוּךְ׃ vārˈûḵ ברך bless
20:14. maledicta dies in qua natus sum dies in qua peperit me mater mea non sit benedictaCursed be the day wherein I was born: let not the day in which my mother bore me, be blessed.
14. Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.
20:14. Cursed is the day on which I was born! The day on which my mother gave birth to me: let it not be blessed!
20:14. Cursed [be] the day wherein I was born: let not the day wherein my mother bare me be blessed.
Cursed [be] the day wherein I was born: let not the day wherein my mother bare me be blessed:

20:14 Проклят день, в который я родился! день, в который родила меня мать моя, да не будет благословен!
20:14
ἐπικατάρατος επικαταρατος cursed
ο the
ἡμέρα ημερα day
ἐν εν in
ος who; what
ἐτέχθην τικτω give birth; produce
ἐν εν in
αὐτῇ αυτος he; him
ο the
ἡμέρα ημερα day
ἐν εν in
ος who; what
ἔτεκέν τικτω give birth; produce
με με me
ο the
μήτηρ μητηρ mother
μου μου of me; mine
μὴ μη not
ἔστω ειμι be
ἐπευκτή επευκτη longed for
20:14
אָר֣וּר ʔārˈûr ארר curse
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֻלַּ֖דְתִּי yullˌaḏtî ילד bear
בֹּ֑ו bˈô בְּ in
יֹ֛ום yˈôm יֹום day
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְלָדַ֥תְנִי yᵊlāḏˌaṯnî ילד bear
אִמִּ֖י ʔimmˌî אֵם mother
אַל־ ʔal- אַל not
יְהִ֥י yᵊhˌî היה be
בָרֽוּךְ׃ vārˈûḵ ברך bless
20:14. maledicta dies in qua natus sum dies in qua peperit me mater mea non sit benedicta
Cursed be the day wherein I was born: let not the day in which my mother bore me, be blessed.
20:14. Cursed is the day on which I was born! The day on which my mother gave birth to me: let it not be blessed!
20:14. Cursed [be] the day wherein I was born: let not the day wherein my mother bare me be blessed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Проклятия, какие посылает пророк дню своего рождения и человеку, возвестившему отцу о рождении у него сына, должно толковать в том смысле, что пророку стало невыносимо жить на свете.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed. 15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad. 16 And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide; 17 Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me. 18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
What is the meaning of this? Does there proceed out of the same mouth blessing and cursing? Could he that said so cheerfully (v. 13), Sing unto the Lord, praise you the Lord, say so passionately (v. 14), Cursed be the day wherein I was born? How shall we reconcile these? What we have in these verses the prophet records, I suppose, to his own shame, as he had recorded that in the foregoing verses to God's glory. It seems to be a relation of the ferment he had been in while he was in the stocks, out of which by faith and hope he had recovered himself, rather than a new temptation which he afterwards fell into, and it should come in like that of David (Ps. xxxi. 22), I said in my haste, I am cut off; this is also implied, Ps. lxxvii. 7. When grace has got the victory it is good to remember the struggles of corruption, that we may be ashamed of ourselves and our own folly, may admire the goodness of God in not taking us at our word, and may be warned by it to double our guard upon our spirits another time. See here how strong the temptation was which the prophet, by divine assistance, got the victory over, and how far he yielded to it, that we may not despair if we through the weakness of the flesh be at any time thus tempted. Let us see here,
I. What the prophet's language was in this temptation. 1. He fastened a brand of infamy upon his birth-day, as Job did in a heat (ch. iii. 1): "Cursed be the day wherein I was born. It was an ill day to me (v. 14), because it was the beginning of sorrows, and an inlet to all this misery." It is a wish that he had never been born. Judas in hell has reason to wish so (Matt. xxvi. 24), but no man on earth has reason to wish so, because he knows not but he may yet become a vessel of mercy, much less has any good man reason to wish so. Whereas some keep their birth-day, at the return of the year with gladness, he will look upon his birth-day as a melancholy day, and will solemnize it with sorrow, and will have it looked upon as an ominous day. 2. He wished ill to the messenger that brought his father the news of his birth, v. 15. It made his father very glad to hear that he had a child born (perhaps it was his first-born), especially that it was a man-child, for then, being of the family of the priests, he might live to have the honour of serving God's altar; and yet he is ready to curse the man that brought him the tidings, when perhaps the father to whom they were brought gave him a gratuity for it. Here Mr. Gataker well observes, "That parents are often much rejoiced at the birth of their children when, if they did but foresee what misery they are born to, they would rather lament over them than rejoice in them." He is very free and very fierce in the curses he pronounces upon the messenger of his birth (v. 16): "Let him be at the cities of Sodom and Gomorrah, which the Lord utterly overthrew, and repented not, did not in the least mitigate of alleviate their misery. Let him hear the cry of the invading besieging enemy in the morning, as soon as he is stirring; then let him take the alarm, and by noon let him hear their shouting for victory. And thus let him live in constant terror." 3. He is angry that the fate of the Hebrews' children in Egypt was not his, that he was not slain from the womb, that his first breath was not his last, and that he was not strangled as soon as he came into the world, v. 17. He wishes the messenger of his birth had been better employed and had been his murderer; nay, that his mother of whom he was born had been, to her great misery, always with child of him, and so the womb in which he was conceived would have served, without more ado, as a grave for him to be buried in. Job intimates a near alliance and resemblance between the womb and the grave, Job i. 21. Naked came I out of my mother's womb, and naked shall I return thither. 4. He thinks his present calamities sufficient to justify these passionate wishes (v. 18): "Wherefore came I forth out of the womb, where I lay hid, was not seen, was not hated, where I lay safely and knew no evil, to see all this labour and sorrow, nay to have my days consumed with shame, to be continually vexed and abused, to have my life not only spent in trouble, but wasted and worn away by trouble?"
II. What use we may make of this. It is not recorded for our imitation, and yet we may learn good lessons from it. 1. See the vanity of human life and the vexation of spirit that attends it. If there were not another life after this, we should be tempted many a time to wish that we have never known this; for our few days here are full of trouble. 2. See the folly and absurdity of sinful passion, how unreasonably it talks when it is suffered to ramble. What nonsense is it to curse a day--to curse a messenger for the sake of his message! What a brutish barbarous thing for a child to wish his own mother had never been delivered of him! See Isa. xlv. 10. We can easily see the folly of it in others, and should take warning thence to suppress all such intemperate heats and passions in ourselves, to stifle them at first and not to suffer these evil spirits to speak. When the heart is hot, let the tongue be bridled, Ps. xxxix. 1, 2. 3. See the weakness even of good men, who are but men at the best. See how much those who think they stand are concerned to take heed lest they fall, and to pray daily, Father in heaven, lead us not into temptation!
Adam Clarke: Commentary on the Bible - 1831
20:14: Cursed be the day wherein I was born - If we take these words literally, and suppose them to be in their proper place, they are utterly inconsistent with that state of confidence in which he exulted a few minutes before. If they are the language of Jeremiah, they must have been spoken on a prior occasion, when probably he had given way to a passionate hastiness. They might well comport with the state he was in Jer 20:9. I really believe these verses have got out of their proper place, which I conjecture to be between the eighth and ninth verses. There they will come in very properly; and might have been a part of his complaint in those moments when he had purposed to flee from God as did Jonah, and prophesy no more in his name. Transpositions in this prophet are frequent; therefore place these five verses after the eighth, and let the chapter end with the thirteenth, and the whole will form a piece of exquisite poetry, where the state of despair and the hasty resolutions he had formed while under its influence, and the state of confidence to which he was raised by the succouring influence of God, will appear to be both illustrative of each other, and are touched with a delicacy and fervor which even a cold heart must admire. See Job 3:3 (note), and the notes there. The two passages are very similar.
Albert Barnes: Notes on the Bible - 1834
20:14
This sudden outbreak of impatience after the happy faith of Jer 20:13 has led to much discussion. Possibly there was more of sorrow in the words than of impatience; sorrow that the earnest labor of a life had been in vain. Yet the form of the expression is fierce and indignant; and the impatience of Jeremiah is that part of his character which is most open to blame. He does not reach that elevation which is set before us by Him who is the perfect pattern of all righteousness. Our Lord was a prophet whose mission to the men of His generation equally failed, and His sorrow was even more deep; but it never broke forth in imprecations. See Luk 19:41-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: Jer 15:10; Job 3:3-16
Geneva 1599
20:14 (h) Cursed [be] the day in which I was born: let not the day in which my mother bore me be blessed.
(h) How the children of God are overcome in this battle of the flesh and the Spirit, and into what inconveniences they fall till God raises them up again: read (Job 3:1; Jer 15:10).
John Gill
20:14 Cursed be the day wherein I was born,.... If this was said immediately upon the foregoing, it was a most strange and sudden change of frame indeed that the prophet came into, from praising God, to cursing the day of his birth; wherefore some have thought it was delivered at another time, when in great anguish of spirit; very likely when so ill used by Pashur, as before related; but here repeated, to show in what distress he had been, and what reason there was for praise and thanksgiving; for the words may be connected with the preceding, thus, "for he hath delivered from the hand of evil doers the soul of the poor, who said" (l), in the time of his distress, "cursed be the day", &c; but, whenever it was spoke, it showed the impatience of the prophet, the weakness of his faith, and the greatness of his folly, to curse a day, and his birth day too, as Job did, when under affliction, Job 3:1;
let not the day wherein my mother bare me be blessed; to myself or others; let it be reckoned among the unhappy and unfortunate days; let it not be blessed with the light of the sun, or with the light of joy and prosperity; see Job 3:4; let it not be said on this occasion, as commonly is, we wish you joy on your birth day, and may you see many happy days of this kind. Abendana observes, that some of their Rabbins say, that Jeremiah cursed the day of his birth, because it was the ninth of Ab, the day on which the temple was burnt.
(l) So it is supplied by Grotius and Schmidt.
John Wesley
20:14 Cursed - This sudden change makes some think that these words proceeded from Jeremiah rather as a repetition of a former passion into which the abuses of his enemies had put him, than as the immediate product of his spirit at this time.
Robert Jamieson, A. R. Fausset and David Brown
20:14 The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jer 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, Job 3:10-11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
20:1520:15: Անիծեա՛լ լիցի մարդն որ ետ աւետիս հօր իմոյ, եւ ասէ՝ թէ ծնաւ քեզ արո՛ւ մանուկ. եւ ուրախութեամբ ուրա՛խ առնէր զնա[11265]։ [11265] Ոմանք. Մարդ որ ետ ա՛՛... ծնաւ արու մա՛՛։
15 Անիծեալ լինի այն մարդը, որն աւետիս տուեց իմ հօրը եւ ասաց, թէ՝ “Քեզ արու մանուկ ծնուեց”, եւ ցնծութեամբ ուրախացրեց նրան:
15 Անիծեալ ըլլայ այն մարդը, որ իմ հօրս աւետիս բերաւ Ու զանիկա խիստ շատ ուրախացուց ըսելով.‘Քեզի արու զաւակ մը ծնաւ’։
Անիծեալ լիցի մարդն որ ետ աւետիս հօր իմոյ, եւ ասէ թէ` Ծնաւ քեզ արու մանուկ, եւ ուրախութեամբ ուրախ առնէր զնա:

20:15: Անիծեա՛լ լիցի մարդն որ ետ աւետիս հօր իմոյ, եւ ասէ՝ թէ ծնաւ քեզ արո՛ւ մանուկ. եւ ուրախութեամբ ուրա՛խ առնէր զնա[11265]։
[11265] Ոմանք. Մարդ որ ետ ա՛՛... ծնաւ արու մա՛՛։
15 Անիծեալ լինի այն մարդը, որն աւետիս տուեց իմ հօրը եւ ասաց, թէ՝ “Քեզ արու մանուկ ծնուեց”, եւ ցնծութեամբ ուրախացրեց նրան:
15 Անիծեալ ըլլայ այն մարդը, որ իմ հօրս աւետիս բերաւ Ու զանիկա խիստ շատ ուրախացուց ըսելով.‘Քեզի արու զաւակ մը ծնաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 Проклят человек, который принес весть отцу моему и сказал: >, {и} тем очень обрадовал его.
20:15 ἐπικατάρατος επικαταρατος cursed ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the εὐαγγελισάμενος ευαγγελιζω deliver the good message / gospel; preach τῷ ο the πατρί πατηρ father μου μου of me; mine λέγων λεγω tell; declare ἐτέχθη τικτω give birth; produce σοι σοι you ἄρσεν αρσην male εὐφραινόμενος ευφραινω celebrate; cheer
20:15 אָר֣וּר ʔārˈûr ארר curse הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בִּשַּׂ֤ר biśśˈar בשׂר announce אֶת־ ʔeṯ- אֵת [object marker] אָבִי֙ ʔāvˌî אָב father לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יֻֽלַּד־ yˈullaḏ- ילד bear לְךָ֖ lᵊḵˌā לְ to בֵּ֣ן bˈēn בֵּן son זָכָ֑ר zāḵˈār זָכָר male שַׂמֵּ֖חַ śammˌēₐḥ שׂמח rejoice שִׂמֳּחָֽהוּ׃ śimmᵒḥˈāhû שׂמח rejoice
20:15. maledictus vir qui adnuntiavit patri meo dicens natus est tibi puer masculus et quasi gaudio laetificavit eumCursed be the man that brought the tidings to my father, saying: A man child is born to thee: and made him greatly rejoice.
15. Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
20:15. Cursed is the man who announced it to my father, saying, ‘A male child has been born to you,’ causing him to rejoice with gladness.
20:15. Cursed [be] the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
Cursed [be] the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad:

20:15 Проклят человек, который принес весть отцу моему и сказал: <<у тебя родился сын>>, {и} тем очень обрадовал его.
20:15
ἐπικατάρατος επικαταρατος cursed
ο the
ἄνθρωπος ανθρωπος person; human
ο the
εὐαγγελισάμενος ευαγγελιζω deliver the good message / gospel; preach
τῷ ο the
πατρί πατηρ father
μου μου of me; mine
λέγων λεγω tell; declare
ἐτέχθη τικτω give birth; produce
σοι σοι you
ἄρσεν αρσην male
εὐφραινόμενος ευφραινω celebrate; cheer
20:15
אָר֣וּר ʔārˈûr ארר curse
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בִּשַּׂ֤ר biśśˈar בשׂר announce
אֶת־ ʔeṯ- אֵת [object marker]
אָבִי֙ ʔāvˌî אָב father
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יֻֽלַּד־ yˈullaḏ- ילד bear
לְךָ֖ lᵊḵˌā לְ to
בֵּ֣ן bˈēn בֵּן son
זָכָ֑ר zāḵˈār זָכָר male
שַׂמֵּ֖חַ śammˌēₐḥ שׂמח rejoice
שִׂמֳּחָֽהוּ׃ śimmᵒḥˈāhû שׂמח rejoice
20:15. maledictus vir qui adnuntiavit patri meo dicens natus est tibi puer masculus et quasi gaudio laetificavit eum
Cursed be the man that brought the tidings to my father, saying: A man child is born to thee: and made him greatly rejoice.
20:15. Cursed is the man who announced it to my father, saying, ‘A male child has been born to you,’ causing him to rejoice with gladness.
20:15. Cursed [be] the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:15: A man child is born - Borun is to thee a knave child. - Old MS. Bible. This is the old English word for man or servant; and is so used by Wiclif, Rev 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: A man: Jer 1:5; Gen 21:5, Gen 21:6; Luk 1:14
John Gill
20:15 Cursed be the man who brought tidings to my father,.... The word signifies commonly good tidings, as the news of a child born, and especially a man child, is to its parent. The Septuagint use the same word the angel did, when he brought the tidings of the birth of Christ, Lk 2:10. This was still more foolish and sinful, to curse the man that carried the tidings of his birth to his father; who did a right thing, and what was acceptable, and perhaps might be a good man. Kimchi observes, that there are some that say, it was known to Jeremiah that this man was Pashur, the son of Immer, and therefore he cursed him; but this is without any foundation;
saying, a man child is born unto thee, making him very glad; as the birth of a man child usually makes glad its parent, whether father or mother; see Jn 16:21.
Robert Jamieson, A. R. Fausset and David Brown
20:15 A man child--The birth of a son is in the East a special subject of joy; whereas that of a daughter is often not so.
20:1620:16: Եւ եղիցի մարդն այն իբրեւ զքաղաքս՝ զոր կործանեաց Տէր սրտմտութեամբ՝ եւ ո՛չ զղջացաւ. լուիցէ՛ գոյժ ընդ առաւօտս եւ աղաղակ ՚ի միջօրեայ ժամանակի[11266]։ [11266] Ոմանք. Եւ ոչ զղջացան։
16 Թող այդ մարդը դառնայ այն քաղաքների պէս, որոնք Տէրը բարկութեամբ կործանեց եւ չզղջաց. թող նա առաւօտները բօթ լսի, իսկ միջօրէի ժամին՝ աղաղակ,
16 Այն մարդը այն քաղաքներուն պէս ըլլայ, Որոնք Տէրը կործանեց առանց խնայելու։Անիկա առաւօտուն ողբ լսէ Ու կէսօրին՝ աղաղակ։
Եւ եղիցի մարդն այն իբրեւ զքաղաքս զոր կործանեաց Տէր սրտմտութեամբ, եւ ոչ զղջացաւ. լուիցէ գոյժ ընդ առաւօտս եւ աղաղակ ի միջօրեայ ժամանակի:

20:16: Եւ եղիցի մարդն այն իբրեւ զքաղաքս՝ զոր կործանեաց Տէր սրտմտութեամբ՝ եւ ո՛չ զղջացաւ. լուիցէ՛ գոյժ ընդ առաւօտս եւ աղաղակ ՚ի միջօրեայ ժամանակի[11266]։
[11266] Ոմանք. Եւ ոչ զղջացան։
16 Թող այդ մարդը դառնայ այն քաղաքների պէս, որոնք Տէրը բարկութեամբ կործանեց եւ չզղջաց. թող նա առաւօտները բօթ լսի, իսկ միջօրէի ժամին՝ աղաղակ,
16 Այն մարդը այն քաղաքներուն պէս ըլլայ, Որոնք Տէրը կործանեց առանց խնայելու։Անիկա առաւօտուն ողբ լսէ Ու կէսօրին՝ աղաղակ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 И да будет с тем человеком, что с городами, которые разрушил Господь и не пожалел; да слышит он утром вопль и в полдень рыдание
20:16 ἔστω ειμι be ὁ ο the ἄνθρωπος ανθρωπος person; human ἐκεῖνος εκεινος that ὡς ως.1 as; how αἱ ο the πόλεις πολις city ἃς ος who; what κατέστρεψεν καταστρεφω overturn κύριος κυριος lord; master ἐν εν in θυμῷ θυμος provocation; temper καὶ και and; even οὐ ου not μετεμελήθη μεταμελομαι regret ἀκουσάτω ακουω hear κραυγῆς κραυγη cry; outcry τὸ ο the πρωὶ πρωι early καὶ και and; even ἀλαλαγμοῦ αλαλαγμος midday
20:16 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the ה֔וּא hˈû הוּא he כֶּֽ kˈe כְּ as † הַ the עָרִ֛ים ʕārˈîm עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָפַ֥ךְ hāfˌaḵ הפך turn יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֣א lˈō לֹא not נִחָ֑ם niḥˈām נחם repent, console וְ wᵊ וְ and שָׁמַ֤ע šāmˈaʕ שׁמע hear זְעָקָה֙ zᵊʕāqˌā זְעָקָה cry בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וּ û וְ and תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting בְּ bᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time צָהֳרָֽיִם׃ ṣohᵒrˈāyim צָהֳרַיִם noon
20:16. sit homo ille ut sunt civitates quas subvertit Dominus et non paenituit eum audiat clamorem mane et ululatum in tempore meridianoLet that man be as the cities which the Lord hath overthrown, and hath not repented: let him hear a cry in the morning, and howling at noontide:
16. And let that man be as the cities which the LORD overthrew, and repented not: and let him hear a cry in the morning, and shouting at noontide;
20:16. Let that man be like the cities that the Lord has overthrown without regret. Let him hear an outcry in the morning, and wailing at the time of midday!
20:16. And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;
And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide:

20:16 И да будет с тем человеком, что с городами, которые разрушил Господь и не пожалел; да слышит он утром вопль и в полдень рыдание
20:16
ἔστω ειμι be
ο the
ἄνθρωπος ανθρωπος person; human
ἐκεῖνος εκεινος that
ὡς ως.1 as; how
αἱ ο the
πόλεις πολις city
ἃς ος who; what
κατέστρεψεν καταστρεφω overturn
κύριος κυριος lord; master
ἐν εν in
θυμῷ θυμος provocation; temper
καὶ και and; even
οὐ ου not
μετεμελήθη μεταμελομαι regret
ἀκουσάτω ακουω hear
κραυγῆς κραυγη cry; outcry
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
ἀλαλαγμοῦ αλαλαγμος midday
20:16
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
ה֔וּא hˈû הוּא he
כֶּֽ kˈe כְּ as
הַ the
עָרִ֛ים ʕārˈîm עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָפַ֥ךְ hāfˌaḵ הפך turn
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נִחָ֑ם niḥˈām נחם repent, console
וְ wᵊ וְ and
שָׁמַ֤ע šāmˈaʕ שׁמע hear
זְעָקָה֙ zᵊʕāqˌā זְעָקָה cry
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וּ û וְ and
תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting
בְּ bᵊ בְּ in
עֵ֥ת ʕˌēṯ עֵת time
צָהֳרָֽיִם׃ ṣohᵒrˈāyim צָהֳרַיִם noon
20:16. sit homo ille ut sunt civitates quas subvertit Dominus et non paenituit eum audiat clamorem mane et ululatum in tempore meridiano
Let that man be as the cities which the Lord hath overthrown, and hath not repented: let him hear a cry in the morning, and howling at noontide:
20:16. Let that man be like the cities that the Lord has overthrown without regret. Let him hear an outcry in the morning, and wailing at the time of midday!
20:16. And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Так как тот человек, который возвестил о рождении Иеремии его отцу, едва ли может быть сравнен с городами Содомом и Гоморрою, которые здесь имеет в виду Иеремия, и так как неестественно допустить, чтобы чужой человек мог быть допущен к женщине-родильнице и тем более чтобы он мог умертвить Иеремию, когда тот находился в утробе матери, то лучше признать (с Duhm'ом), что в 16: ст. вместо слова isch = человек стояло слово jom = день, которое и пишется довольно похоже на первое. В таком случае и здесь и в 17-м ст. мысль и выражение становятся ясными. Пророк желает чтобы день его рождения был несчастным днем, чтобы в этот день не рождались больше дети: он лишен будет жизни как Содом и Гоморра: и только рыдания будут слышаться в этот день. Затем, тот день мог, действительно, убить Иеремию, так что он родился бы мертвым, и в таком смысле выражение 17-го стиха является естественным.

Особые замечания. Символическое действие в долине Гинном и история, передаваемая в ХХ-й гл., имели место, вероятно, до 4-го г. царствования Иоакима, когда пророк еще мог выступать с проповедью в храме, чего ему не дозволялось впоследствии. — Пророчество Иеремии о Пасхоре исполнилось, вероятно, при отведении Навуходоносором в 607: г. некоторой части иудеев в Вавилон. В самом деле, в ХХIX гл. 25–26. ст. надзирателем храма назван уже не Пасхор, а некто Софония.
Adam Clarke: Commentary on the Bible - 1831
20:16: And let him hear the cry - Let him be in continual alarms.
Albert Barnes: Notes on the Bible - 1834
20:16
The cry - is the sound of the lamentation Jer 20:8; "the shouting" is the alarm of war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: as: Gen 19:24, Gen 19:25; Deu 29:23; Hos 11:8; Amo 4:11; Zep 2:9; Luk 17:29; Pe2 2:6; Jde 1:7
repented: Jer 18:8, Jer 26:13; Jon 3:4, Jon 3:9, Jon 3:10, Jon 4:2
let him: Jer 4:19, Jer 18:22, Jer 48:3, Jer 48:4; Eze 21:22; Hos 10:14; Amo 1:14, Amo 2:2; Zep 1:16
Geneva 1599
20:16 And let that man be as the (i) cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noon;
(i) Alluding to the destruction of Sodom and Gomorrah, (Gen 19:25).
John Gill
20:16 And let that man be as the cities which the Lord overthrew,.... In his fury, as the Targum and Septuagint add. Meaning the cities of Sodom and Gomorrah, who were utterly destroyed, and were never recovered:
and repented not; whose sentence God never repented of, nor revoked: this was very severe and uncharitable, to wish for so sore a destruction upon an innocent person;
and let him hear the cry in the morning, and the shouting at noontide; as soon as he is up in the morning, the first thing that salutes his ears, let it be the noise of an enemy invading the city he dwells in; and by noon let him hear the shouting of him, having broke in, and gotten the victory, seizing the plunder.
John Wesley
20:16 The cities - Sodom and Gomorrah; by the cry in the morning and shouting at noon, he means the shouts and noises that enemies make when they break in upon a place.
Robert Jamieson, A. R. Fausset and David Brown
20:16 the cities--Sodom and Gomorrah.
cry . . . morning . . . noontide--that is, Let him be kept in alarm the whole day (not merely at night when terrors ordinarily prevail, but in daytime when it is something extraordinary) with terrifying war shouts, as those in a besieged city (Jer 18:22).
20:1720:17: Զի ո՛չ սպան զիս անդէն յարգանդի, եւ լինէր ինձ մայրն իմ գերեզման. եւ արգանդ յղութեան յաւիտենից[11267]։ [11267] Ոմանք. Սպան զիս յարգանդի անդ։
17 որովհետեւ Տէրը հէնց արգանդի մէջ չսպանեց ինձ, որպէսզի մայրն իմ ինձ համար դառնար գերեզման ու արգանդ յաւիտենական յղութեան:
17 Վասն զի մօրս արգանդէն զիս չմեռցուց, Որ մայրս ինծի գերեզման ըլլար Եւ անոր արգանդը յաւիտեան յղի մնար։
Զի ոչ սպան զիս անդէն յարգանդի, եւ լինէր ինձ մայրն իմ գերեզման, եւ [346]արգանդ յղութեան`` յաւիտենից:

20:17: Զի ո՛չ սպան զիս անդէն յարգանդի, եւ լինէր ինձ մայրն իմ գերեզման. եւ արգանդ յղութեան յաւիտենից[11267]։
[11267] Ոմանք. Սպան զիս յարգանդի անդ։
17 որովհետեւ Տէրը հէնց արգանդի մէջ չսպանեց ինձ, որպէսզի մայրն իմ ինձ համար դառնար գերեզման ու արգանդ յաւիտենական յղութեան:
17 Վասն զի մօրս արգանդէն զիս չմեռցուց, Որ մայրս ինծի գերեզման ըլլար Եւ անոր արգանդը յաւիտեան յղի մնար։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 за то, что он не убил меня в самой утробе так, чтобы мать моя была мне гробом, и чрево ее оставалось вечно беременным.
20:17 ὅτι οτι since; that οὐκ ου not ἀπέκτεινέν αποκτεινω kill με με me ἐν εν in μήτρᾳ μητρα womb μητρὸς μητηρ mother καὶ και and; even ἐγένετό γινομαι happen; become μοι μοι me ἡ ο the μήτηρ μητηρ mother μου μου of me; mine τάφος ταφος grave μου μου of me; mine καὶ και and; even ἡ ο the μήτρα μητρα womb συλλήμψεως συλληψις eternal; of ages
20:17 אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not מֹותְתַ֖נִי môṯᵊṯˌanî מות die מֵ mē מִן from רָ֑חֶם rˈāḥem רֶחֶם womb וַ wa וְ and תְּהִי־ ttᵊhî- היה be לִ֤י lˈî לְ to אִמִּי֙ ʔimmˌî אֵם mother קִבְרִ֔י qivrˈî קֶבֶר grave וְ wᵊ וְ and רַחְמָ֖הֿ raḥmˌā רֶחֶם womb הֲרַ֥ת hᵃrˌaṯ הָרָה pregnant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
20:17. qui non me interfecit a vulva ut fieret mihi mater mea sepulchrum et vulva eius conceptus aeternusWho slew me not from the womb, that my mother might have been my grave, and her womb an everlasting conception.
17. because he slew me not from the womb; and so my mother should have been my grave, and her womb always great.
20:17. So let him be, who did not put me to death from the womb, so that my mother would have been my sepulcher, and her womb would have been my eternal resting place!
20:17. Because he slew me not from the womb; or that my mother might have been my grave, and her womb [to be] always great [with me].
Because he slew me not from the womb; or that my mother might have been my grave, and her womb [to be] always great:

20:17 за то, что он не убил меня в самой утробе так, чтобы мать моя была мне гробом, и чрево ее оставалось вечно беременным.
20:17
ὅτι οτι since; that
οὐκ ου not
ἀπέκτεινέν αποκτεινω kill
με με me
ἐν εν in
μήτρᾳ μητρα womb
μητρὸς μητηρ mother
καὶ και and; even
ἐγένετό γινομαι happen; become
μοι μοι me
ο the
μήτηρ μητηρ mother
μου μου of me; mine
τάφος ταφος grave
μου μου of me; mine
καὶ και and; even
ο the
μήτρα μητρα womb
συλλήμψεως συλληψις eternal; of ages
20:17
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
מֹותְתַ֖נִי môṯᵊṯˌanî מות die
מֵ מִן from
רָ֑חֶם rˈāḥem רֶחֶם womb
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לִ֤י lˈî לְ to
אִמִּי֙ ʔimmˌî אֵם mother
קִבְרִ֔י qivrˈî קֶבֶר grave
וְ wᵊ וְ and
רַחְמָ֖הֿ raḥmˌā רֶחֶם womb
הֲרַ֥ת hᵃrˌaṯ הָרָה pregnant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
20:17. qui non me interfecit a vulva ut fieret mihi mater mea sepulchrum et vulva eius conceptus aeternus
Who slew me not from the womb, that my mother might have been my grave, and her womb an everlasting conception.
20:17. So let him be, who did not put me to death from the womb, so that my mother would have been my sepulcher, and her womb would have been my eternal resting place!
20:17. Because he slew me not from the womb; or that my mother might have been my grave, and her womb [to be] always great [with me].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: he slew: Job 3:10, Job 3:11, Job 3:16, Job 10:18, Job 10:19; Ecc 6:3
Geneva 1599
20:17 Because he slew me not at my birth; or that my mother might have been my grave, and she had not been (k) delivered.
(k) Meaning that the fruit of it might never come to profit.
John Gill
20:17 Because he slew me not from the womb,.... As soon as he came out of it; that is, as soon as he was born; either because God slew him not so soon, as Kimchi; or the angel of death, as Jarchi: or rather the man that carried the tidings of his birth to his father, who is all along spoken of in the two former verses; he curses him for not doing that, which, had he done, would have been exceeding criminal in him indeed; for not committing murder, even for not murdering an innocent babe;
or that my mother might have been my grave; he wishes he had died in her womb, and had never been brought forth; and so that had been his grave, where he should have been at ease and safety:
and her womb to be always great with me; or, "her womb an everlasting conception" (m); his wish was, that she had been always conceiving, or ever big with child of him, but never bring forth; which was a more cruel and unnatural wish than the former concerning the man, the carrier of the tidings of his birth; since this was wishing a perpetual, painful, and intolerable evil to his own mother.
(m) "et ejus uterus, conceptus perpetuus", Munster; "et vulva ejus, conceptio perpetua", Pagninus, "et vulva ejus praegnans perpetuo", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
20:17 he--"that man" (Jer 20:15-16).
from the womb--that is, at that time while I was still in the womb.
Written probably when, after having repulsed the Egyptians who brought succors to the Jews (Jer 37:5-8; 4Kings 24:7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (Jer 21:4, Jer 21:13) [ROSENMULLER]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in Jer 38:2, represent Jeremiah as having said, is exactly what we find in Jer 21:9. Moreover, the same persons as here (Jer 21:1) are mentioned in Jer 37:3; Jer 38:1, namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare Jer 52:24; 4Kings 25:18 [MAURER].
20:1820:18: Ընդէ՞ր է ինձ այս. զի ելի յարգանդէ տեսանել զցաւս եւ զվաստակս, եւ վախճանեցան ամօթով աւուրք իմ։
18 Ինչո՞ւ այսպէս պատահեց, որ ես դուրս ելայ արգանդից՝ տեսնելու վշտեր ու տառապանքներ, եւ իմ օրերն ամօթալի վախճան ունեցան:
18 Ինչո՞ւ այսպէս մօրս արգանդէն ելայ, Որ աշխատանք ու ցաւ տեսնեմ Եւ իմ օրերս ամօթով սպառին։
Ընդէ՞ր է ինձ այս զի ելի յարգանդէ տեսանել զցաւս եւ զվաստակս, եւ վախճանեցան ամօթով աւուրք իմ:

20:18: Ընդէ՞ր է ինձ այս. զի ելի յարգանդէ տեսանել զցաւս եւ զվաստակս, եւ վախճանեցան ամօթով աւուրք իմ։
18 Ինչո՞ւ այսպէս պատահեց, որ ես դուրս ելայ արգանդից՝ տեսնելու վշտեր ու տառապանքներ, եւ իմ օրերն ամօթալի վախճան ունեցան:
18 Ինչո՞ւ այսպէս մօրս արգանդէն ելայ, Որ աշխատանք ու ցաւ տեսնեմ Եւ իմ օրերս ամօթով սպառին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 Для чего вышел я из утробы, чтобы видеть труды и скорби, и чтобы дни мои исчезали в бесславии?
20:18 ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἐξῆλθον εξερχομαι come out; go out ἐκ εκ from; out of μήτρας μητρα womb τοῦ ο the βλέπειν βλεπω look; see κόπους κοπος labor; weariness καὶ και and; even πόνους πονος pain καὶ και and; even διετέλεσαν διατελεω finish off ἐν εν in αἰσχύνῃ αισχυνη shame αἱ ο the ἡμέραι ημερα day μου μου of me; mine
20:18 לָ֤מָּה lˈāmmā לָמָה why זֶּה֙ zzˌeh זֶה this מֵ mē מִן from רֶ֣חֶם rˈeḥem רֶחֶם womb יָצָ֔אתִי yāṣˈāṯî יצא go out לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see עָמָ֖ל ʕāmˌāl עָמָל labour וְ wᵊ וְ and יָגֹ֑ון yāḡˈôn יָגֹון grief וַ wa וְ and יִּכְל֥וּ yyiḵlˌû כלה be complete בְּ bᵊ בְּ in בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame יָמָֽי׃ פ yāmˈāy . f יֹום day
20:18. quare de vulva egressus sum ut viderem laborem et dolorem et consumerentur in confusione dies meiWhy came I out of the womb, to see labour and sorrow, and that my days should be spent in confusion?
18. Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
20:18. Why did I depart from the womb, so that I would see hardship and sorrow, and so that my days would be consumed by trouble?”
20:18. Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame:

20:18 Для чего вышел я из утробы, чтобы видеть труды и скорби, и чтобы дни мои исчезали в бесславии?
20:18
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐξῆλθον εξερχομαι come out; go out
ἐκ εκ from; out of
μήτρας μητρα womb
τοῦ ο the
βλέπειν βλεπω look; see
κόπους κοπος labor; weariness
καὶ και and; even
πόνους πονος pain
καὶ και and; even
διετέλεσαν διατελεω finish off
ἐν εν in
αἰσχύνῃ αισχυνη shame
αἱ ο the
ἡμέραι ημερα day
μου μου of me; mine
20:18
לָ֤מָּה lˈāmmā לָמָה why
זֶּה֙ zzˌeh זֶה this
מֵ מִן from
רֶ֣חֶם rˈeḥem רֶחֶם womb
יָצָ֔אתִי yāṣˈāṯî יצא go out
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
עָמָ֖ל ʕāmˌāl עָמָל labour
וְ wᵊ וְ and
יָגֹ֑ון yāḡˈôn יָגֹון grief
וַ wa וְ and
יִּכְל֥וּ yyiḵlˌû כלה be complete
בְּ bᵊ בְּ in
בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame
יָמָֽי׃ פ yāmˈāy . f יֹום day
20:18. quare de vulva egressus sum ut viderem laborem et dolorem et consumerentur in confusione dies mei
Why came I out of the womb, to see labour and sorrow, and that my days should be spent in confusion?
20:18. Why did I depart from the womb, so that I would see hardship and sorrow, and so that my days would be consumed by trouble?”
20:18. Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:18: Wherefore came I forth - It would have been well had I never been born, as I have neither comfort in my life, nor comfort in my work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: came: Job 3:20, Job 14:1, Job 14:13; Lam 3:1
to see: Jer 8:18; Gen 3:16-19; Psa 90:10; Lam 1:12; Joh 16:20; Heb 10:36
with: Psa 69:19; Isa 1:6, Isa 51:7; Act 5:41; Co1 4:9-13; Ti2 1:12; Heb 11:36; Heb 12:2, Heb 13:13; Pe1 4:14-16
John Gill
20:18 Wherefore came I forth out of the womb to see labour and sorrow,.... "Labour" in performing his work and office as a prophet; and "sorrow" in suffering reproach, contempt, and persecution for it; which to avoid, he wishes he had never been born: a sign of a very fretful and impatient spirit, and of a carnal frame. Jarchi thinks this refers to the destruction of the temple;
that my days should be consumed with shame? through the bad usage of him, the reproach that was cast upon him, and the contempt he was had in for prophesying in the name of the Lord. All this shows that there is sin in the best of men, and what they are when left to themselves; how weak, foolish, and sinful they appear. And Jeremiah recording these his sins and failings, is an argument of the uprightness and sincerity of the man, and of the truth of Scripture.